^v  OF  pRi^cr^ 


Logical  ^^^ 


BV2830;A5  1916  .  ..  r  ^^  ^ 

Congress  on  Christian  work  ui  i^atui  mn. 

(1916  :  Panama)  i 

Christian  wori.  in  Latin  i\menca  | 


CHRISTIAN  WORK  IN 
LATIN  AMERICA 

COOPERATION  AND  THE  PROMO- 
TION OF  UNITY 

THE  TRAINING  AND  EFFICIENCY 
OF  MISSIONARIES 

THE  DEVOTIONAL  ADDRESSES 

THE  POPULAR  ADDRESSES 


Being  the  Report  of  Commission  VIII 
presented  to  the  CongressXm  Christian 
Work  in  Latin  America^Tranama,  Feb- 
ruary, 1916,  with  full  records  of  the 
presentation  and  discussion  of  each  report 
and  with  important  statistical  appendices. 


Published  for  the  Committee  on  Cooperation  in  Latin  America 

by 

THE    MISSIONARY    EDUCATION    MOVEMENT 

New  York  City 


Copyright,  191 7 

Missionary  Education  Movement  of  the 

United  States  and  Canada 


GENERAL  TABLE  OF  CONTENTS 

THE   REPORT    OF   COMMISSION   VIII   ON   COOPERA- 
TION AND  THE  PROMOTION  OF  UNITY 

The  List  of  Members  of  the  Commission 7 

The  Report  of  the  Commission 11 

Chapter  I — The  World  Movement  toward  Cooperation  and 

Unity 11 

Chapter  II — Cooperation  in  the  Distribution  of  Territory.  21 

Chapter  III — Cooperation  in  the  Production  of  Literature  30 

Chapter  IV — Cooperation  in  Education 36 

Chapter  V— Cooperation  in  Church  Discipline,   Member- 
ship and  Salaries 40 

Chapter  VI — Interdenominational  Conferences  and   Con- 
ventions   ;  •  42 

Chapter  VII — Cooperation  with  Other  Religious  Forces  in 

the  Field   51 

Chapter  VIII — Cooperation  with  Governmental  and  Other 

Agencies 55 

Chapter  IX — Cooperation  in  Ministering  to  Anglo-Amer- 
icans      ^^ 

Chapter  X — National  Ideals  as  a  Unifying  Motive 65 

Chapter  XI — Cooperation  at  the  Home  Base 69 

Chapter  XII — The  Case  for  Cooperation  Stated 72 

Chapter  XIII — Future  Cooperation  76 

Chapter  XIV — Prayer  as  a  Unifying  Force 91 

Chapter  XV — Review  and  Findings 96 

Appendix  A :    The  List  of  the  Correspondents  of  the 

Commission  104 

Other  Appendices 107 

The  Presentation  and  Discussion  of  the  Report  on  Co- 
operation AND  THE  Promotion  of  Unity 127 

The  Report  of  the  Discussion  on  Training  and  Effi- 
ciency of  Missionaries 163 

iii 


iv  CONTENTS 

The  Devotional  Addresses  179 

The  Evening  Addresses 267 

The  Records  of  the  Congress 429 

The  General  Appendices  : 

Appendix  A:  Official  Delegates  and  Visitors 453 

Appendix  B  :  Missionary  Societies  at  Work 470 

Appendix  C  :  Medical    471 

Appendix  D  :  General  and  Evangelistic  Summaries  by 

Countries  472 

Appendix  E  :  General  and  Evangelistic  Summaries  by 

Societies   474 

Appendix  F:  General    and    Evangelistic   by    Countries 

and  Societies   478 

Appendix  G:  Educational  Summaries  by  Countries...  500 

Appendix  H:  Educational  Summaries  by  Societies....  501 

Appendix     I:  Educational  by  Countries  and  Societies.  504 

Index    511 


THE  REPORT  OF  COMMISSION  VIII 

ON 

COOPERATION  AND  THE 
PROMOTION  OF  UNITY 


Presented  to  the  Congress  on 
Thursday,  February  17,  1916 


THE  CONTENTS 

The  List  of  Members  of  the  Commission 7 

The  Report  of  the  Commission 11 

Chapter  I — The  World  Movement  Toward  Cooperation 

AND  Unity  11 

1.  Difficulties  in  the  way  in  Latin  America 12 

2.  Special  Reasons  for  Pressing  Cooperation.... 13 

3.  Its  Probable  Adoption : 

a.  The  Willing  Participants 14 

b.  Three   Successful   Experiments IS 

4.  The  Universal  Tendency  Toward  Comity  and  Co- 

operation     16 

5.  Its  Strategic  Value 18 

Chapter  II — Cooperation  in  the  Distribution  of  Terri- 
tory    21 

1.  Argentina  21 

2.  Brazil 22 

3.  Central  America  22 

4.  Chile   22 

5.  Cuba  23 

6.  Mexico   24 

7.  Peru   26 

8.  Porto  Rico 27 

Chapter  III — Cooperation  in  the  Production  of  Litera- 
ture    30 

1.  Argentina  31 

2.  Brazil  31 

3.  Central  America 31 

4.  Chile    32 

S.Cuba   32 

6.  Mexico  32 

7.  Peru    33 

8.  Porto  Rico  33 

3 


4  CONTENTS 

Chapter  IV — Cooperation  in  Education 36 

1.  Argentina  36 

2.  Brazil 36 

3.  Chile  2>7 

4.  Cuba  38 

S.Mexico   38 

6.  Peru  38 

7.  Porto  Rico   39 

Chapter  V — Cooperation   in   Church   Discipline,   Mem- 
bership and  Salaries 40 

1.  Argentina   ^ 40 

2.  Central  America  40 

3.  Cuba    41 

4.  Mexico    41 

5.  Peru   41 

6.  Porto  Rico  41 

Chapter  VI — Interdenominational      Conferences      and 

Conventions  42 

1.  The  Value  of  Such  Gatherings  on  the  Mission  Field  42 

2.  Two   Classes   of   Conferences 43 

a.  Conferences  in  Some  Special  Phase  of  Work..  43 

1.  Argentina    43 

2.  Brazil  44 

3.  Cuba   44 

4.  Mexico   45 

5.  Uruguay  46 

b.  General  Conferences   48 

1.  Brazil   48 

2.  Central  America  48 

3.  Porto  Rico 49 

Chapter  VII — Cooperation  with  Other  Religious  Forces 

IN  the  Field 51 

1.  The    Individual    and    Community    Need    in    Latin 

America  of  Evangelical  Principles 51 

2.  Cooperation  with.  Individual  Romanists  Difficult  but 

Possible  52 

1.  Argentina    52 

2.  Brazil 53 

3.  Mexico    53 

4.  Peru   53 

5.  Porto   Rico    53 

Chapter  VIII — Cooperation    with    Governmental    and 

Other  Agencies  55 

1.  Missions  and  the  Various  Governments 55 

1.  Argentina 55 

2.  Bolivia  55 

3.  Brazil    55 

4.  Chile  56 

5.  Cuba  56 


CONTENTS  5 

6.  Mexico    , 56 

7.  Paraguay    57 

8.  Peru  57 

9.  Porto  Rico   57 

10.  Uruguay 57 

2.  The  Young  Men's   Christian  Associations  and  the 

Governments  58 

3.  Amissions  and  Other  Agencies 60 

a.  The  Pan-American  Union 60 

b.  Conferences  Interested  in  Latin  America 61 

c.  Student  International  Organizations   61 

Chapter  IX — Cooperation    in    Ministering    to    Anglo- 
Americans  63 

Chapter  X — National  Ideals  as  a  Unifying  Motive 65 

1.  The     Strong     Nationalistic     Feeling     among     the 

Churches    , 65 

2.  The  Usefulness  of  This  Feeling 67 

3.  Dangers  to  Be  Avoided 68 

Chapter  XI — Cooperation  at  the  Home  Base 69 

Chapter  XII — The  Case  for  Cooperation  Stated 70 

1.  The  Number  of  Agencies  Now  at  Work  in  Latin- 

American  Countries   72 

2.  Confusion,  Entanglement  and  Waste  in  the  Nature 

of  the  Work 73 

3.  The  Recognition  of  the  Problem  by  Missionaries...  74 
Chapter  XIII — Future  Cooperation  76 

1.  Problems  Involved  in  Cooperation 76 

a.  The  Attitude  Toward  the  Historic  Church 76 

b.  The  Distribution  of  Fields  and  Forces 78 

c.  Adjustments  of  Denominational  Activities 78 

d.  The  Organization  of  Cooperative  Agencies 78 

2.  Cooperative  Plans  for  Each  Latin-American  Country  79 

a.  In  Argentina  79 

(1)  A  Union  Press  and  Depository  for  Lit- 

erature      79 

(2)  A  Union  School  and  College 79 

(3)  Union  Evangelical  Churches  for  Student 

Classes   79 

b.  In  Brazil  79 

(1)  A  Committee  of  Cooperation 79 

(2)  Educational  Work 80 

(3)  The  Division  of  Territory 80 

(4)  The  Lavras  Plan  of  the  East  Brazil  Mis- 

sion      80 

c.  In  Central  America  82 

d.  In  Chile  82 

e.  In  Cuba   83 

f .  In  Mexico  85 


6  CONTENTS 

g.  In  Peru    85 

h.  In  Porto  Rico  87 

3.  The  Desirable  Outcome  of  the  Congress 89 

Chapter  XIV — Prayer  as  a  Unifying  Force 91 

1.  The    Importance    of    Emphasizing    the    Element    of 

Prayer    in    Cooperation 91 

2.  Reasons  for  Urging  United  Prayer 92 

a.  Its  Effectiveness  as  an  Agency 92 

b.  The  Delicacy  of  the  Contemplated  Task 92 

c.  Its  Apparent  Insurmountableness   93 

d.  The  Clarified  Atmosphere  Created  by  Prayer..  94 

e.  Its  Reflex  Value 94 

Chapter  XV — Review  and  Findings 96 

1.  The  Occupancy   of  the   Field   and   Delimitation   of 

Territory    ^^ 

2.  The  Production  of  Literature 98 

3.  Education    99 

4.  Union  Evangelistic  Work  and  Moral  Campaigns...  99 

5.  The  Evangelical  Church 100 

6.  Conferences  and  Conventions 100 

7.  Cooperation   with    Other    Religious    Forces    in    the 

Field 101 

8.  Cooperation  with  Governmental  and  Other  Agencies  101 

9.  The  Findings   102 

a.  Division   of   Territory 102 

b.  Cooperation  in  Literature 102 

c.  A  Publicity  Bureau  102 

d.  A  Joint  Educational  Survey 102 

e.  Annual    Inter-Mission   Conferences 102 

f.  The  Formulation  of  Rules  of  Comity 103 

g.  Cooperative   Evangelism    103 

h.  Campaigns  Among  the  Educational  Classes....  103 

i.  Fraternal  Relations 103 

j.  The  training  of  Candidates  in  Cooperation 103 

Appendix  A — The  Correspondents  of  the  Commission....  104 

Appendix  B — Questions  Sent  to  Correspondents 107 

Appendix  C — Constitution  of  the  Federation  of  the  Evan 

gelical  Churches  in  Porto  Rico 109 

Appendix  D — Conference  of  Missionaries  and  Missionary 

Boards  Working  in  Mexico,  Cincinnati,  Ohio.  June  30- 

July  1,  1914 Ill 

Appendix  E — The  Constitution  of  the  Federal  Council  of 

the  Churches  of  Christ  in  America 121 

The  Presentation  and  Discussion  of  the  Report 127 


THE  MEMBERS  OF  THE  COMMISSION 

CHAIRMAN 

The  Rev.  Charles  L.  Thompson,  D.D.,  Chairman 
Home  Missions  Council,  New  York  City. 

VICE-CHAIRMAN 

The  Rev.  Henry  Haigh,  D.D.,  General  Secretary 
Wesleyan  Methodist  Missionary  Society,  London. 

SECRETARY 

Mr.  Charles  D.  Htjrrey,  Secretary  International  Com- 
mittee of  Young  Men's  Christian  Associations,  New 
York  City. 

executive   COMMITTEE 

The  Rev.  L.  C.  Barnes,  D.D.,  Secretary  American  Bap- 
tist Home  Mission  Society,  New  York  City. 

The  Rev.  George  C.  Lenington  (formerly  Professor  in 
Mackenzie  College),  New  York  City. 

The  Rev.  Ward  Platt,  D.D.,  Secretary  Board  of  Home 
Missions,  Methodist  Episcopal  Church,  Philadelphia, 
Pa. 

The  Rev.  Stanley  White,  D.D.,  Secretary  Board  of 
Foreign  Missions  of  the  Presbyterian  Church  in  the 
U.  S.  A.,  New  York  City. 


Mrs.  Anna  R.  Atwater,  President  Christian  Woman's 
Board  of  Missions,  Indianapolis,  Ind. 

7 


8  COOPERATION  AND  UNITY 

The  Rev.  Enoch  F.  Bell,  Secretary  American  Board  of 

Commissioners  for  Foreign  Missions,  Boston,  Mass. 
The   Rev.   America   V.   Cabral,    Protestant   Episcopal 

Church,  Porto  Alegre,  Brazil. 
The  Rev.  Julian  Castro,  Methodist  Episcopal  Church, 

South,  Mexico  City. 
The  Rev.  J.  G.  Chastain,  Southern  Baptist  Convention, 

Guadalajara,  Mexico. 
The  Rev.   S.   H.   Chester,  D.D.,   Secretary   Executive 
Committe  of  Foreign  Missions,  Presbyterian  Church 
in  the  U.  S.,  Nashville,  Tenn. 
The   Rev.    Mattathias    Gomez,   dos    Santos,    Egreja 

Presbyteriana,  Sao  Paulo,  Brazil. 
The  Rev.  Eugene  Russell  Hendrix,  D.D.,  Bishop  of 
the  Methodist  Episcopal  Church,  South,  Kansas  City. 
Mo. 
The  Rev.  Samuel  S.  Hough,  D.D.,  Secretary  Foreign 
Missionary  Society,  United  Brethren  in  Christ,  Day- 
ton, Ohio. 
The  Rev.  Charles  S.  MacFarland,  Ph.D.,  Secretary 
Federal  Council  of  the  Churches  of  Christ  in  Amer- 
ica, New  York  City. 
The  Rev.  Allan  MacRossie,  D.D.,  Board  of  Foreign 
Missions   of  the   Methodist  Episcopal   Church,   New 
York  City. 
The  Rev.  Francis  J.  McConnell,  D.D.,  Bishop  of  the 

Methodist  Episcopal  Church,  Denver,  Colo. 
The  Rev.  M.  T.  Morrill,  Secretary  Mission  Board  of 

the  Christian  Church,  Dayton,  Ohio. 
The  Rev.  W.  W.   Pinson,  D.D.,   Secretary  Board   of 
Missions,  Methodist  Episcopal  Church,  South,  Nash- 
ville, Tenn, 
The  Rev.  John  H.  Ritson,  M.A,,  Secretary  British  and 

Foreign  Bible  Society,  London. 
Mr.  B.  A.  Shuman,  Secretary  Young  Men's  Christian 

Association,  Buenos  Aires. 
Mr.   William   H.   Smith,    Secretary   Foreign   Mission 
Board  of  the  Southern  Baptist  Convention,  Richmond, 
Va. 


MEMBERS  OF  THE  COMMISSION  9 

Mr.  Charles  E.  Tebbetts,  Secretary  American  Friends' 
Board  of  Foreign  Missions,  Richmond,  Ind. 

The  Rev.  W.  H.  Teeter,  Superintendent  Central  Dis- 
trict, Methodist  Episcopal  Church,  Santiago,  Chile. 

Mrs.  Katherine  S.  Westfall,  Secretary  Woman's 
American  Baptist  Home  Mission  Society,  Chicago,  111. 

The  Rev.  J.  D.  Wiixiams,  Secretary  Christian  and  Mis- 
sionary Alliance,  New  York  City. 


THE  REPORT  OF  COMMISSION  ^;T^  ON 

COOPERATION   AND   THE   PROwlO- 

TION   OF   UNITY 

CHAPTER  I 

THE  WORLD  MOVEMENT  TOWARD  COOPERA- 
TION AND  UNITY 

The  historical  development  of  the  present  religious 
and  social  conditions  in  Latin  America,  the  great  need 
for  evangelical  endeavor,  the  most  advantageous  meth- 
ods of  approach  and  the  spirit  and  aims  that  should  char- 
acterize the  messengers  have  been  fully  stated  in  the 
reports  of  Commissions  I  to  VII.  Everyone  of  these 
reports  has  set  forth  in  unequivocal  terms  and  with 
great  emphasis,  the  urgency  for  cooperative  action  and 
for  the  spirit  of  unity  on  the  part  of  the  evangelical 
forces.  It  remains  for  Commission  VIII  to  deal,  as 
effectively  as  may  be,  with  the  problems  arising  in  the 
securing  of  such  cooperation  and  unity,  and  with  the 
inevitable  hindrances,  the  ranges  of  work  in  which  co- 
operation and  unity  may  be  developed,  and  the  forces 
and  processes  that  may  be  set  in  motion  in  order  that  the 
highest  effectiveness  combined  with  the  greatest  econ- 
omy in  life  and  fiiviJ?rial  support  may  be  achieved. 

11 


12  COOPERATION  AND  UNITY 

I.      DIFFICULTIES   IM   THE   WAY    IN    LATIN    AMERICA 

The  Commission  approaches  its  work  with  full  recog- 
nition of  the  difficulties  to  be  encountered.  Three  main 
hindrances  stand  out  at  once :  First,  the  Boards  and  So- 
cieties constituting  the  organizing  and  directing  force  of 
the  enterprise  have  not  been  keenly  alive  to  the  demands 
of  Christian  cooperation  as  an  absolute  essential  to  the 
best  success  of  the  work.  They  have  so  long  gone 
their  separate  ways,  content  with  kindly  thoughts,  that 
the  common  road,  the  common  march  and  battle,  have 
not  sufficiently  constrained  them.  There  ha\e  been 
receiftij;.  indeed,  some  notable  examples  of  cooperation 
in  th-^  mi^'^sion  fields.  The  record  is  inspiring  and  prom- 
ising, but  is  far  short  of  the  ideal.  When  concerted 
movemtif  s  like  those  in  the  Philippines  and  in  Porto 
Rico  become  the  rule  of  all  mission  Boards  for  every 
line  of  advance,  we  shall  see  the  kingdom  of  Heaven 
coming  with  power. 

Second,  the  missions  on  the  field  have  not  sufficiently 
cooperated.  The  instances  of  any  close  and  sustained 
cooperation  have  been  sporadic.  There  have,  indeed, 
been  good  reasons  for  this.  In  addition  to  the  lack  of 
push  from  the  home  base  the  missions  far  separated 
from  one  another,  and  holding  broken  lines  of  oper- 
ation, have  found  it  hard  to  formulate  plans  of  cooper- 
eration  and  harder  still  to  get  together  to  carry  them 
out.  But  even  so,  a  clear  conception  of  the  necessity 
for  cooperation  and  unity  would,  in  a  measure  at  least, 
have  surmounted  the  difficulties. 

A  third  difficulty  lies  in  the  history  and  character  of 
the  prevailing  religious  faith  of  Latin  America.  There 
exists  to-day  in  Latin  America  an  historic  Church 
which  has  deeply  influenced  the  life  of  these  republics 
and  which  for  many  generations  was  the  only  religious 
influence  operating  there.  When  the  inevitable  question 
is  raised,  whether  at  any  point  or  in  any  form  we  may 
expect  cooperation  with  the  Roman  Catholic  Church,  the 
usual  reply  is  that  such  an  expectation  is  hopeless. 
Moreover  in  view  of  the  position  of  the  Roman  Catholic 
Church  toward  the  evangelical   work,  the  Commission 


THE  WORLD  MOVEMENT  13 

feels  that  any  suggestion  on  our  part  of  cooperation 
with  the  Church  as  an  organization  is  likely  to  be  mis- 
understood and  to  provoke  responses  that  would  tend  to 
defeat  the  irenic  purposes  we  have  in  our  approach  to 
all  individual  members  of  that  Communion  who  may  be 
willing  to  cooperate  with  us  in  any  branch  of  our  mis- 
sionary activities. 

Everyone,  of  course,  recognizes  the  unselfish  lives  and 
heroic  labors  of  many  priests  of  the  Roman  Catholic 
religion  in  the  past,  the  Jesuits,  Dominicans  and  others 
who,  by  their  self-sacrifice,  not  only  gave  an  example 
of  what  the  spirit  of  Christ  in  a  man  can  do,  but  also 
were  instrumental  in  lifting  v/hole  communities  of  bar- 
barians to  a  higher  level  of  life.  The  question  of  pos- 
sible cooperation  with  individual  members  of  the  Roman 
Catholic  Church  must  therefore  come  up  for  considera- 
tion from  time  to  time.  Even  though  such  cooperation 
should  prove  to  be  impracticable,  the  field  to  be  culti- 
vated is  yet  so  great,  that  both  evangelicals  and 
Romanists  will  have  abundant  scope  for  worthy  en- 
deavor, if  the  full  task  confronting  the  Christian  forces 
is  to  be  achieved. 

2.      SPECIAL    REASONS    FOR    PRESSING    COOPERATION 

Two  considerations,  however,  make  a  cooperative  ap- 
proach to  the  religious  problems  of  Latin  America  on 
the  part  of  the  evangelical  Churches  especially  desirable. 

There  is  a  large  student  class,  not  now  appreciably 
reached  by  any  existing  Christian  influences.  There  are 
presumably  about  forty  thousand  such  students. 
Many  have  become  sceptical,  or  are  seeking  in 
skepticism  and  superstitution  some  alleviation  of 
spiritual  hunger.  They  are  accessible  to  an  earnest  and 
intelligent  presentation  of  the  truth.  With  the  awaken- 
ing consciousness  of  Latin  America,  these  men  and 
women  are  to  be  its  leaders.  Many  of  them  have  had 
higher  education  in  institutions  of  North  America  or  of 
Europe.  When  they  go  back  to  their  own  country  and 
take  a  part  in  its  affairs  they  will  need  a  continuation  of 
the  Christian  influences   which  have  surrounded  them, 


14  COOPERATION  AND  UNITY 

and  have  more  or  less  impressed  them,  during  their  stu- 
dent years.  There  is  a  chance  here  for  cooperation  with 
government  agencies  and  with  all  kinds  of  social  and 
moral  forces.  For  effective  service  in  higher  Chris- 
tian education,  a  community  of  effort  which  will  secure 
such  equipment  as  would  be  beyond  the  ordinary  reach 
of  individual  missions  is  an  absolute  requisite. 

There  are  also  millions  of  Indians  living  for  the  most 
part  in  a  state  of  barbarism.  The  appeal  that  sends  us 
to  North  American  Indians,  or  to  Africa,  is  equally  co- 
gent with  respect  to  those  who  in  the  mountains  and 
forests  of  these  republics  are  living  wholly  without  God 
and  without  hope,  and  are  in  squalor  and  misery.  These 
people  should  appeal  to  every  heart  capable  of  being 
moved  by  human  sympathies.  The  Indians  are  the  de- 
scendants of  those  early  tribes  who  had  developed  a 
form  of  government  and  made  achievements  in  some 
industrial  arts  which  were  the  surprise  of  their  Spanish 
conquerors.  Though  living  in  wretchedness  they  are 
not  without  capacity  for  useful  lives  and  worthy  citizen- 
ship. The  prevailing  religion  has  done  something  for 
them  in  the  past,  but  there  is  little  prospect  that  any 
possible  extension  of  Roman  Catholic  missions  will 
prove  adequate  to  meet  their  needs.  Nor  can  separate 
evangelical  missions,  touching  here  and  there  a  wander- 
ing tribe,  at  all  overtake  the  problem. 

3.       ITS  PROBABLE  ADOPTION 

a.     The  Willing  Participants 

Cooperation  resulting  in  definite  assignment  of  terri- 
tory and  in  any  further  division  of  functions  and  labor 
as  will  make  for  the  highest  ec  Dnomy  of  effort  is  of  first 
consequence.  There  is  every  reason  to  expect  that  such 
cooperation  in  the  interests  of  active  and  applied  unity 
will  meet  with  encouragement  in  the  official  circles  of 
each  republic.  Moreover,  at  present  among  the  laity 
of  the  Roman  Catholic  Church  there  is  a  growing  ele- 
ment which  regards  the  evangelicals  with  no  animosity 
and  would  even  welcome  a  participation  in  the  struggle 
for  the  betterment  of  social,  civil  and  religious  condi- 


THE  WORLD  MOVEMENT  15 

tions  of  all  who  name  the  name  of  Christ.  To  this 
increasingly  important  element  in  Latin  America,  to  the 
growing  constituencies  of  the  evangelical  Churches  in 
these  republics,  to  the  missionaries  themselves,  to  the 
inclusive  home  base  constituencies  of  the  supporting 
bodies  as  well  as  to  the  Boards  and  Societies  through 
which  these  constituencies  function,  this  report  would 
address  itself. 

Since  the  principal  topics  which  we  have  had  under 
discussion  have  been  considered  also  by  the  other  Com- 
missions it  will  be  appropriate  to  say  a  word  touching 
their  relation  to  this  Commission  on  Cooperation,  One 
of  the  important  ends  sought  by  this  Congress,  with 
which  therefore  the  work  of  all  of  the  Commissions 
stands  related,  is  expressed  in  the  title  of  this  Commis- 
sion, vis.,  Cooperation  and  the  Promotion  of  Unity. 
To  seek  these  ends  is  the  chief  reason  for  this  Congress. 
The  other  Commissions  thoroughly  prepare  the  way  for 
this  ultimate  aim.  Only  by  their  investigations  could 
we  fully  realize  the  need  of  cooperation  and  the  way 
leading  thereto.  It  has,  therefore,  been  impracticable 
and  unnecessary  to  avoid  wholly  the  duplication  of  state- 
ments and  conclusions.  Such  repetition  seemed  essential 
in  order  that  the  whole  scope  of  the  inquiries  and  the  re- 
sponses elicited  should  be  freshly  in  mind  as  we  advance 
to  the  conclusions  and  recommendations  to  which  our 
investigations  have  led  us. 

b.     Three  Successful  Experiments. 

There  have  been  three  good  illustrations  of  coopera- 
tion in  Latin  America — two  already  in  effect,  and  the 
other  proposed  and  accepted.  At  the  beginning  of  mis- 
sion work  in  Porto  Rico  the  secretaries  of  the  denomina- 
tions contemplating  such  work  met  for  fraternal  consid- 
eration of  the  entire  situation,  and  for  constructive 
cooperation.  The  result  was  a  definite  division  of  the 
field.  Their  plan  is  more  fully  detailed  in  the  following 
pages  under  the  head  of  "Delimination  of  Territory." 
In  Chile  there  has  been  established  definite  cooperation 
in  relation  to  publications,  a  recognition  of  territorial 


i6  COOPERATION  AND  UNITY 

limits  to  a  reasonable  degree  of  exactness,  a  union  theo- 
logical school,  a  coordination  of  mission  schools,  and 
mutual  recognition  in  the  maintenance  of  church  discip- 
line. The  third  example  was  the  Conference  of  Mis- 
sionaries and  Missionary  Boards  working  in  Mexico, 
held  in  Cincinnati,  June  30- July  i,  1914.  Its  importance 
warrants  a  brief  synopsis  of  its  work. 

Five  commissions  outlined  the  work,  each  made  up  of 
representatives  of  all  the  missionary  agencies  comprising 
the  conference.  Their  respective  subjects  were,  Press 
and  Publication,  Theological  and  Training  Schools,  Edu- 
cation in  General,  and  Territorial  Occupation,  while  one 
commission  considered  all  other  questions.  The  Com- 
mission on  Press  and  Publication  recommended  a  joint 
depository,  a  uniting  of  all  church  papers  and  a  joint 
publishing  plant  in  Mexico  City.  The  Commission  on 
Education  recommended  domestic  and  manual  arts  in  all 
schools,  an  elementary  school  with  every  organized  con- 
gregation, high  schools  in  each  mission  territory,  the  con- 
solidation of  the  higher  grades  of  primary  schools  where 
there  are  two  or  more  denominations,  a  union  college 
with  normal,  industrial  and  kindergarten  training  schools, 
and  the  consolidation  of  normal  schools  where  two  or 
more  exist  in  one  center.  The  Commission  on  Theolog- 
ical Education  recommended  a  union  theological  school. 
The  Commission  on  Territorial  Occupation  planned  a 
territorial  division  of  the  country.  The  general  com- 
mission commended  a  common  name  for  the  Churches  in 
Mexico,  vis. :  "The  Evangelical  Church  of  Mexico"  with 
the  name  of  the  denomination  following  in  brackets. 
The  Conference  finally  proposed  a  Permanent  Committee 
on  Reference  and  Counsel  to  give  eflFect  to  the  plans 
of  cooperation  and  unity.  This  program  has  been  ac- 
cepted by  nearly  all  the  missionary  Boards  concerned, 
although  the  disturbed  state  of  the  republic  will  postpone 
its  full  realization. 

4.      THE     UNIVERSAL     TENDENCY     TOWARD      COMITY     AND 
COOPERATION 

A  proper  study  of  the  important  subject  of  cooperation 
involves  some  account  of  the  movements  leading  up  to 


THE  WORLD  MOVEMENT  17 

this  Congress,  because  they  are  an  outcome  of  the  great 
movements  looking  toward  cooperation  and  the  promotion 
of  unity  throughout  the  missionary  world.  Had  there 
not  been  on  every  hand  a  constraining  desire  for  closer 
fellowship  and  for  more  efficient  ways  of  service,  it  is 
doubtful  whether  the  World  Missionary  Conference  in 
Edinburgh  would  have  been  called.  Those  responsible 
for  calling  the  Panama  Congress  have  felt  the  same  con- 
straint. 

The  study  of  the  beginnings  of  the  principles  of  comity 
and  cooperation,  and  of  their  slow  development  during 
the  last  sixty  years,  furnishes  an  interesting  illustration 
of  the  fact  that  Churches  of  all  denominations  are  taking 
more  seriously,  and  are  working  to  make  more  effective, 
Christ's  prayer  that  His  disciples  might  be  one.  The 
struggle  for  church  unity  encounters,  of  course,  the  in- 
heritance of  many  generations  of  divided  Christendorn. 
But  it  gains  vitality  from  the  fact  that  all  these  denomi- 
nations, so  long  theologically  and  ecclesiastically  at  vari- 
ance, acknowledge  Christ's  prayer  as  the  goal  toward 
which  all  Churches  must  strive.  That  the  goal  is  far  off, 
and  in  many  cases  is  indistinctly  seen  and  imperfectly 
recognized,  does  not  destroy  the  cogency  of  Christ's 
great  ideal. 

The  nineteenth  century  saw  a  most  wonderful  develop- 
ment of  the  movement  towards  cooperation  and  unity 
which  gathered  force  as  the  decades  passed  and  spread 
into  ever  wider  areas  of  influences  and  achievement. 
The  beginnings  were  most  easily  noticed  in  the  forma- 
tion of  the  great  Bible  Societies.  Later  came  the  Evan- 
gelical Alliance  and  the  Young  Men's  Christian  Associ- 
ation. Still  later  came  the  great  interdenominational 
missionary  conferences,  and  the  development  of  the  stu- 
dent Christian  movements  in  various  lands.  The  centri- 
fugal force,  released  during  and  following  the  Reforma- 
tion and  resulting  in  the  denominational  groupings  of 
evangelical  Christians  around  organizing  ideas  of  doc- 
trine, church  polity  or  varied  conceptions  of  Christian 
experience,  gradually  began  to  slacken,  and  a  contrary 
force  grov/ing  out  of  transcendent  conceptions  of  Chris- 


i8  COOPERATION  AND  UNITY 

tian  faith  and  duty,  and  an  enlarging  realization  of  the 
vast  problems  confronting  the  Churches  began  to  come 
into  its  own. 

The  twentieth  century  began  with  this  newer  and 
finer  tendency  developing  by  leaps  and  bounds.  Chris- 
tians everywhere  are  now  learning  the  values  growing 
out  of  doing  things  together  and  the  inadequacies  grow- 
ing out  of  the  attempt  to  accomplish  surpassing  ends  by 
unarticulated  efforts.  It  is  at  such  a  time  and  in  response 
to  a  conviction  that  is  constantly  gathering  adherents 
and  intensity,  that  the  Panama  Congress  comes  into  be- 
ing. 

As  a  type  of  organization  that  has  been  evolved  out 
of  this  great  movement  towards  cooperation  and  unity, 
may  be  mentioned  the  National  Federation  of  Churches 
and  Christian  Workers  organized  in  North  America  in 
1904.  In  1905  it  called  a  meeting  of  Christian  workers 
to  an  Inter-Church  Conference  on  Federation.  Thirty 
denominations  met  and  organized  the  Federal  Council 
of  the  Churches  of  Christ  in  America.  By  1908  prac- 
tically all  denominations  to  which  its  constitution  had 
been  transmitted  had  voted  approval,  and  the  Federal 
Council  thus  went  into  operation  for  the  purpose,  as  its 
preamble  declares,  of  more  fully  manifesting  "the  essen- 
tial oneness  of  the  Christian  Churches  of  America  in 
Jesus  Christ  as  their  divine  Lord  and  Saviour  and  to 
promote  the  spirit  of  fellowship,  service  and  cooperation 
among  them." 

5.      ITS   STRATEGIC  VALUE 

A  paragraph  from  the  introduction  of  the  report  of 
Commission  VIII  to  the  Edinburgh  Conference  is 
illuminating  with  reference  to  the  strategic  importance 
of  this  movement  toward  cooperation. 

"While  we  recognize  the  incidental  advantages  which 
may  result  from  separate  administration,  and  rejoice  in 
the  testimony  to  many  successful  efforts  which  have  been 
made  to  improve  organization  and  promote  cooperation, 
yet  the  fact  remains  that  the  Christian  forces  are  confront- 
ing their  gigantic  task  without  concerted  policy,  without 


THE  WORLD  MOVEMENT  19 

adequate  combination,  and  without  sufficient  generalship. 
The  work  is  a  campaign  of  allies ;  and  yet  many  of  the 
allies  are  ignorant  of  what  the  others  are  doing.  Over- 
lapping and  competition  are  to  be  found  in  certain  dis- 
tricts of  the  mission  field,  while  other  vast  territories  re- 
main practically  untouched.  The  absence  of  combination 
robs  missionary  effort  of  the  results  which  a  strong  and 
concerted  united  policy  might  be  expected  to  produce. 
Weak  and  scattered  communities  and  feebly-manned  in- 
stitutions are  failing  to  make  any  impression  where  co- 
operation might  build  up  a  strong  center  of  far-reaching 
influence.  Many  forms  of  Christian  effort  that  are  of 
the  first  importance,  such  as  the  production  of  Christian 
literature,  and  the  training  of  Christian  teachers  for 
schools,  cannot  be  carried  out  on  the  scale  and  with  the 
thoroughness  that  are  necessary  apart  from  cooperative 
effort.  It  is  the  judgment  of  many  who  are  best  ac- 
quainted with  the  facts,  that  the  efficiency  of  the  whole 
missionary  forces  could  be  enormously  increased,  even 
without  any  addition  to  the  number  of  missionaries,  if 
only  there  were  more  concerted  planning  and  wise  coop- 
eration." 

Although  the  conditions  in  Latin  America  are  in  many 
respects  very  different  from  those  which  obtain  in  the 
non-Christian  world,  nevertheless  the  words  we  have 
quoted  apply  cogently  to  the  missionary  fields  here  under 
consideration.  It  is  the  work  of  this  Commission  to  con- 
sider, and,  if  possible,  to  advance  the  claims  of  comity, 
which  means  a  program  for  right  feeling,  for  the  avoid- 
ance of  interference,  and  for  positive  cooperation  by 
which  overlapping  and  overlooking  shall  each  be 
avoided  and  activities  be  combined  toward  the  vast  end 
of  the  evangelization  of  Latin  America. 

Many  earnest  and  expectant  souls  will  wish  to  look 
still  farther  ahead  to  the  time  of  which  in  their  view 
all  present-day  plans  for  cooperation  and  unity  are  but 
fore  gleams — the  time  when  the  inherent  unity  of  our 
Lord's  kingdom  on  earth  will  be  set  forth  through  a 
visible  unity  in  His  Church.  This  yearning  desire,  this 
aspiring  hope,  pertain,  however,  to  conditions  far  beyond 
what  is  at  present  practicable  of  attainment  or  perhaps 


20  COOPERATION  AND  UNITY 

even  expedient  for  present  discussion.  The  deliberations 
of  this  Congress  must  confine  themselves  to  areas  of 
manifest  demand  and  of  present  opportunities,  and  of 
these  there  is  a  noteworthy  abundance. 


CHAPTER  II 

COOPERATION  IN  THE  DISTRIBUTION 
OF  TERRITORY 

Cooperation  based  on  a  division  of  territory  is  its  lowest 
form.  But  such  cooperation  has  operated  too  successfully 
in  recent  missionary  work  at  home  and  abroad  to  be 
wisely  ignored.  Those  who  have  witnessed  the  terri- 
torial strife  incident  to  the  active  competition  of  mis- 
sionary Societies  in  the  great  West  of  the  United  States 
of  America  must  realize  that  any  expedient  which  pre- 
vents such  friction  has  some  practical  value.  The  get- 
ting-out-of-each-other's-way  policy  is  better  than  getting 
into  each  other's  way.  In  the  evolution  of  effective  co- 
operation it  is  an  important  initial  step. 

How  far  cooperation  has  been  realized  in  Latin  Amer- 
ica must  now  be  considered.  In  this  section  and  in  the 
following  the  countries  are  reviewed  in  alphabetical  or- 
der. 

(i)  Argentina. — The  size  of  the  republic  and  the 
slender  missionary  line  is  pleaded  as  a  reason  why  co- 
operation has  not  been  further  advanced  and  why  there 
has  been  no  formal  recognition  of  territorial  responsi- 
bility. This  fact  may  easily  be  turned  into  an  argument 
in  favor  of  such  assignment.  While  the  field  is  virgin  it 
is  easy  to  divide  territory  without  ecclesiastical  complica- 
tions. As  a  matter  of  fact,  it  would  seem  there  is  no 
formal  agreement  either  as  a  comity  in  general  or  as  to 
distribution  of  fields  in  particular. 

21 


22  COOPERATION  AND  UNITY 

(2)  Brazil. — Evangelical  interests  have  not  begun  to 
act  in  concert.  There  have  been  some  general  under- 
standings, to  be  sure,  and  these  have  served  a  good  pur- 
pose. The  British  and  Foreign  and  American  Bible  So- 
cieties have  for  years  cooperated  satisfactorily  in  dividing 
the  territory,  in  producing  a  new  version  of  the  Bible  in 
Portuguese,  and  in  other  matters  relating  to  their  work. 
There  has  not  been  much  overlapping  on  the  part  of 
other  mission  agencies.  The  Methodist  Episcopal  Church 
in  1898  turned  over  a  flourishing  work  in  the  south  of 
Brazil  to  the  Methodist  Episcopal  Church,  South,  in  or- 
der to  prevent  this.  The  prevention  of  territorial  dupli- 
cation has  already  occasioned  much  discussion.  Presby- 
terians, North  and  South,  Methodists,  North  and  South, 
Southern  Baptists,  Episcopalians,  and  one  group  of  the 
Evangelical  Union,  have  fields  which,  taken  together, 
cover  nearly  all  of  the  republic;  and  the  making  and 
definite  and  permanent  of  a  general  territorial  division 
has  been  often  considered.  The  situation  is  not  without 
serious  difficulties,  for  not  a  few  of  the  major  obstacles 
to  cooperative  effort  are  met  with  here  and  in  full  force, 
but  in  education,  in  the  preparation  of  literature  and  in 
territorial  adjustments,  cooperation  might  fairly  be 
sought  for  in  the  near  future.  A  general  inclusive  name 
for  all  evangelical  bodies  in  Brazil  with  the  inevitably 
resultant  consciousness  of  relatedness  would  be  a  vast 
help. 

(3)  Central  America. — There  has  been  no  general 
plan  looking  toward  the  adequate  occupation  of  the  entire 
field.  It  could  scarcely  have  been  otherwise.  The  mis- 
sionary force  is  so  small  that  it  hardly  dared  contemplate 
the  problem  of  evangelization  in  its  entirety;  but  the 
time  hastens  when  such  contemplation  is  essential.  As 
with  Porto  Rico  and  the  Philippines,  territorial  distribu- 
tion would  be  easy  at  the  beginning  of  missionary  opera- 
tions.    Several  years'  delay  increases  the  difficulties. 

(4)  Chile. — One  of  the  progressive  republics  of  South 
America  and  one  where  there  is  need  of  a  strong  ad- 
vance in  evangelistic  work,  Chile  has  had  little  chance 
for  cooperation  because  so  few  missionaries  have  been  at 


DISTRIBUTION  OF  TERRITORY  23 

work.  Only  three  principal  denominations  are  repre- 
sented there,  together  with  several  independent  mission- 
ary bodies.  These  are  established  principally  in  the  two 
cities  of  Valparaiso  and  Santiago.  The  tendency  to  leave 
the  country  and  to  establish  themselves  in  the  city,  do- 
ing their  farming,  so  to  speak,  from  the  saddle,  is  a 
marked  characteristic  of  the  landlords  of  Chile.  It  has 
two  results  affecting  missionary  operations.  It  calls  for 
well-established  work  in  the  cities,  to  which  this  better 
class  of  the  population  is  tending.  But  it  calls  also  in 
pathetic  terms  for  some  religious  work  for  the  utterly 
neglected  peon  population  of  the  country  regions.  In 
addition,  therefore,  to  strengthening  the  city  work  by 
joint  endeavors  of  the  denominations,  there  should  be 
a  vast  enlargement  of  country  work.  Moral  conditions 
on  every  level  of  society  in  Chile  plead  cogently  for 
it.  There  has  not  been  any  formal  distribution  of  ter- 
ritory between  the  denominations,  but  providentially 
there  has  been  a  division.  The  Presbyterian  and  Metho- 
dist Episcopal  Missions  occupy  a  considerable  part  of 
the  barren  northern  part  of  Chile  in  regions  which 
border  on  each  other.  In  the  central  cities  of  Valparaiso, 
Santiago,  Vilna  and  Concepcion  both  are  found,  while 
in  the  central  valley  the  Presbyterians  are  found.  The 
Church  of  England  (South  American  Missionary 
Society)  has  work  among  the  Araucanian  Indians  at 
Cholchol  and  Quepe.  Still  further  south,  with  headquar- 
ters at  Valdivia,  is  the  work  of  the  Christian  and  Mis- 
sionary Alliance,  while  in  the  Straits  region  are  the 
Methodists  and  the  Church  of  England  in  its  work  among 
the  Fuegians. 

(5)  Cuba. — There  has  been  no  territorial  division  be- 
tween denominations  in  Cuba,  largely  because  no  de- 
nominational conferences  were  held  before  entering  the 
field.  The  Baptists,  Northern  and  Southern,  agreed  to 
cultivate  respectively  the  eastern  and  western  sections  of 
the  island.  Eight  other  Societies  are  operating  on  this 
island.  The  Methodist  Episcopal  Church,  South,  is  in 
Cuba  by  agreement  with  the  Methodist  Episcopal  Church 
which  works  in  Porto  Rico. 


24  COOPERATION  AND  UNITY 

(6)  Mexico. — There  is  a  profound  conviction  among 
some  of  the  missionaries  that  efforts  in  the  direction  of 
territorial  delimitations  should  be  energetically  made. 
The  findings  of  the  Cincinnati  Conference  in  this  regard, 
in  which  so  many  mission  Boards  and  missionaries  par- 
ticipated, indicate  that  a  hopeful  spirit  of  cooperation  has 
seized  the  missions  in  that  disturbed  republic.  Principles 
of  comity  have  been  agreed  upon  by  the  Methodist  Epis- 
copal, the  Methodist  Episcopal,  South,  the  Baptist,  the 
Congregational  and  the  Presbyterian  missions  in  central 
and  southern  Mexico,  and  there  has  been  some  effort  to- 
ward giving  them  practical  effect ;  but  so  far  there  have 
been  no  constructive  plans  for  the  adequate  occupation 
of  the  whole  field. 

There  will  doubtless  be  grave  problems  in  the  division 
of  territory.  But  in  Chihuahua,  Mexico,  the  Mexican 
pastor  of  the  Methodist  Episcopal  Church,  South,  (which 
denomination  was  to  leave  that  field  in  case  of  the  pro- 
posed change  going  into  effect)  offered  even  to  leave  the 
ministry  entirely  if  that  were  necessary  in  order  to  effect 
the  withdrawal  of  his  Church,  so  much  did  he  believe  in 
the  proposed  plan  of  dividing  the  territory  so  as  to  occupy 
the  field  adequately.  On  the  other  hand,  much  harm  has 
been  done  because  of  double  occupation  of  territory  in 
many  places.  One  correspondent  writes :  "For  many 
years  there  has  been  an  understanding  among  many  of 
the  denominations  that  we  would  not  enter  towns  of  less 
than  thirty  thousand  inhabitants  where  any  mission  had 
preceded  us.  This  matter  was  discussed  among  us  in  the 
early  days  of  missionary  operations  in  Mexico,  and, 
although  not  formally  acted  upon  by  all  the  missions,  has 
been  considered  the  rule  between  most  of  us.  There  have 
been  several  exchanges  of  territory  between  our  Church 
(the  Methodist  Episcopal  Church)  and  the  Methodist 
Episcopal  Church,  South,  and  the  Presbyterian  Church. 
These  exchanges  have  been  arranged  amicably,  and  we 
believe  to  the  great  advantage  of  the  work,  as  well  as 
resulting  in  economy  in  the  matter  of  men  and  means." 
The  Baptists,  Northern  and  Southern,  have  agreed  that 


DISTRIBUTION  OF  TERRITORY  25 

a  state  occupied  by  one  should  not  be  entered  by  the 
other. 

Another  correspondent  writes :  "In  1888,  in  the  City 
of  Mexico,  there  was  a  meeting  of  representatives  of 
eleven  evangelical  bodies  in  an  effort  to  distribute  the 
territory  among  the  different  denominations  as  regards 
the  larger  cities.  A  few  years  ago  some  meetings  were 
held  by  representatives  of  the  Friends'  Mission  and  of 
the  Presbyterians,  looking  to  a  division  of  the  territory  in 
the  State  of  Tamaulipas.  The  disturbed  condition  of  the 
country  has  hindered  the  going  forward  with  this  divi- 
sion." 

The  Commission  on  Territorial  Occupation  of  the  Cin- 
cinnati Conference  recommended  that  each  agency  at  work 
in  Mexico  consider  earnestly  the  location  and  distribution 
of  its  forces,  so  as  to  avoid  duplication  and  overlapping, 
and  to  secure  the  occupation  and  evangelization  of  the 
entire  field ;  and  in  general  that  in  all  new  territory  as- 
signed to  a  single  Board  all  other  Boards  refrain  from 
entering. 

So  far  as  cooperative  plans  have  been  carried  out,  their 
success  has  been  in  proportion  to  the  observance  of  the 
resolutions  of  1888,  which  recommended  a  division  of 
territory.     Some  denominations  have  not  observed  them. 

One  correspondent  writes :  "We  are  face  to  face  with 
a  Church  which  has  been  in  absolute  control  for  four  hun- 
dred years  with  one  supreme  head ;  hence,  when  the 
people  see  evangelicals  divided  into  what  they  are  pleased 
to  call  sects,  it  certainly  debilitates  and  divides  up  our 
strength.  Moreover,  the  present  status  of  cooperation  is 
far  from  satisfactory.  We  have  held  two  evangelical  as- 
semblies with  delegates  from  nearly  all  the  evangelical 
bodies  in  the  country.  There  has  been  a  good  deal  of 
union  effort  along  temperance  lines.  We  have  a  Sunday- 
school  missionary  who  cooperates  with  all  Sunday-school 
effort  throughout  the  republic.  In  the  early  days  of  mis- 
sionary effort  we  discussed  a  plan  of  cooperation.  Among 
other  things  agreed  upon  were  that  a  second  denomi- 
nation should  not  go  into  any  town  of  less  than  thirty 
thousand  people ;  that  workers  could  not  pass  from  one 


26  COOPERATION  AND  UNITY 

mission  to  another  without  a  clean  record,  and  that 
church  members  would  not  be  received  from  another 
evangelical  church  without  a  simple  letter  of  transfer. 
Now,  after  years  of  work,  we  have  a  union  hymn-book 
likely  to  be  used  by  most  of  the  evangelical  denomina- 
tions, indeed,  I  think,  by  all  except  the  Episcopalians. 
Likewise  we  have  the  Cincinnati  plan  which  has  the 
hearty  approval  of  many  of  the  native  workers.  Some 
of  the  missionaries  and  a  few  of  the  lady  workers  are 
concerned  about  certain  details,  which  we  trust  will  be 
adjusted  to  the  satisfaction  of  all.  The  problems  of 
larger  cooperation  are  many,  such  as  press,  school,  ter- 
ritorial occupation,  etc.,  the  great  need  being  to  avoid 
useless  competition,  unhappy  overlapping,  waste  of  effort 
and  resources.  Cooperation  at  the  home  base  must  be 
worked  out  at  that  end  of  the  line.  Repeated  confer- 
ences and  free  correspondence  between  missionary  Soci- 
eties should  result  in  great  good." 

We  cannot  better  present  the  needs  of  some  delimita- 
tion of  territory  in  Mexico  than  by  quoting  the  following 
resolution  of  the  Commission  on  Territorial  Occupation 
of  the  Cincinnati  Conference: 

"The  committee  believes  also  that  there  might  be  a  more 
effective  distribution  of  the  present  missionary  forces  than 
that  which  has  come  about  in  the  natural  development  of 
the  work  hitherto.  In  some  states  there  is  one  missionary 
to  each  twelve  thousand  people  and  in  others  there  is  not 
one  to  more  than  a  million.  There  are  thirty-nine  mission 
high  schools  in  fifteen  states  [with  a  population  of  nine 
millions],  while  the  other  fifteen  states,  with  a 
population  of  six  million,  have  no  such  institutions 
at  work  for  their  people.  We  would  accordingly  urge 
upon  each  agency  at  work  in  Mexico  the  earnest  con- 
sideration of  the  location  and  distribution  of  its  forces,  so 
as  to  avoid  duplication  and  overlapping  and  to  secure 
the  occupation  and  evangelization  of  the  entire  field." 

(7)  Peru. — There  would  seem  to  be  a  fine  oppor- 
tunity for  territorial  cooperation  to  be  worked  out  along 
the  most  approved  lines.  There  are  only  two  missionary 
organizations  of  consequence  at  work  in  this  great  coun- 


DISTRIBUTION  OF  TERRITORY  27 

try — the  Evangelical  Union  of  South  America  and  the 
Methodist  Episcopal  Board  of  Foreign  Missions.  The 
former  has  its  chief  centers  in  Lima,  Arequipa  and 
Cuzco,  and  the  latter  in  Callao  and  Lima.  This  leaves 
the  larger  part  of  the  field  unoccupied. 

The  whole  northern  part  of  Peru  has  not  a  single  mis- 
sionary or  preaching  station  in  it.  It  would  be  a  great 
pity  if  several  missions  should  start  work  in  these  fields 
and  in  a  small  way.  Some  great  missionary  organization 
which  is  willing  to  take  the  entire  responsibility  for  north- 
ern Peru  should  be  given  that  work. 

Progress  has  been  made  by  the  few  bodies  at  work  in 
that  republic  as  is  indicated  by  the  fact  that  they  have 
organized  an  Evangelical  Alliance,  the  object  of  which 
is  the  promotion  of  Christian  fellowship,  cooperation 
and  union  among  the  various  denominations.  This 
Alliance  plans  to  organize  a  central  Executive  and  Arbi- 
tration Committee  to  which  matters  of  disagreement  be- 
tween missions,  concerning  members,  territory,  or  any 
other  cause,  may  be  referred.  It  will  be  also  the  duty 
of  this  Arbitration  Committee  to  decide  if  the  occupa- 
tion of  a  territory  or  a  city  by  a  Society  is  effective,  and 
to  obtain  information  concerning  the  parts  of  the  coun- 
try not  yet  evangelized  and  to  advise  the  respective 
Boards  concerning  such  regions. 

(8)  Porto  Rico. — A  good  illustration  of  territorial 
division  is  to  be  found  in  Porto  Rico.  Immediately  after 
the  occupation  of  Porto  Rico  by  the  United  States,  secre- 
taries of  the  Baptist,  Congregational,  Methodist  and 
Presbyterian  Boards  met  to  consider  their  duty  to  the 
island.  It  became  apparent  at  once  that  then, — before 
any  missionary  work  was  undertaken, — was  the  time  to 
put  principles  of  comity  into  easy  and  effective  operation. 
It  was  resolved,  therefore,  so  far  as  possible,  to  eliminate 
the  waste  of  power  which  comes  by  friction,  to  seek  the 
best  economy  of  operation,  and,  far  above  all,  to  impress 
on  the  people  of  Porto  Rico  the  essential  harmony  and 
unity  of  our  common  Christianity, 

It  was  agreed  that  not  only  would  principles  of  comity 
be  observed  in  relations  with  one  another,  but,  to  make 


28  COOPERATION  AND  UNITY 

those  principles  truly  effective  as  well  as  to  economize 
Christian  forces,  that  the  island  should  be  distributed 
territorially — each  missionary  Society  holding  itself  re- 
sponsible for  a  particular  section. 

This  plan  has  now  been  operated  for  fifteen  years,  and, 
so  far,  the  compact  of  comity  and  cooperation  has  been 
firmly  regarded.  There  has  been  no  serious  infraction 
of  the  plan.  The  work  in  all  the  districts  has  been  pro- 
gressive. 

Later,  other  denominations  have  come  in,  but,  without 
assignment  of  definite  territory,  they  have  worked  with 
the  others  in  complete  harmony,  seeking  not  for  denomi- 
national advantage,  but  for  the  greatest  good  to  the  peo- 
ple to  whom  they  minister.  The  principal  denominations 
now  represented  on  the  island  are  Baptists,  Congrega- 
tionalists,  Christians,  Disciples,  Lutherans,  Methodists, 
Episcopalians,  Presbyterians  and  United  Brethren.  Fur- 
thermore, this  plan  fostered  a  spirit  of  federation. 

Altogether,  big  and  little,  there  are  thirteen  Societies 
now  operating  on  that  island.  In  comparison  with  the 
supply  of  missionaries  for  other  parts  of  Latin  America 
this  may  very  properly  be  regarded  as  an  excessive  num- 
ber. It  should  be  remembered,  however,  that  as  an  in- 
tegral part  of  the  United  States  it  might  claim  a  larger 
proportion  of  missionary  Societies  at  work  than  the 
various  republics  of  South  America,  for  example,  which 
are  not  united  to  the  United  States  in  such  close  and  or- 
ganic bonds. 

The  question  emerges,  however,  whether  the  wants  of 
the  field  could  not  now  be  met  by  a  smaller  number,  and 
if  so  the  difficult  following  question  will  be  as  to  how 
to  secure  this  adjustment.  To  effect  the  withdrawal  of 
forces  now  on  the  field  implies  advanced  federation,  and 
yet  it  is  doubtless  one  of  the  present  demands  of  coop- 
eration that  there  be  such  a  statesmanlike  view  of  the 
entire  field,  that  a  redistribution  of  forces  may  be  effected 
without  jeopardizing  the  fraternal  relations  of  the  de- 
nominations to  each  other.  It  would  not  be  in  the  high- 
est view  a  serious  matter  if  it  should  mean  denomina- 
tional loss  in  some  quarters;  but  even  this  would  not  be 


DISTRIBUTION  OF  TERRITORY  29 

a  necessary  result  of  such  adjustment.  Redistribution 
does  not  mean  the  lessening  of  missionary  activity  of 
any  Society.  Thus,  if  too  many  Societies  are  operating 
in  Porto  Rico,  there  are  certainly  too  few  in  Mexico ; 
still  fewer  in  Central  America.  Denominations  with- 
drawing from  Porto  Rico,  and  extending  their  work  in 
Mexico  or  Central  America,  could  not  be  regarded  as 
having  lost  prestige  or  opportunity.  They  will  only  be 
using  both  more  strategically  and,  by  combining  with 
other  Societies  in  the  general  rearrangement,  be  giving  a 
final  view  of  the  solidarity  of  Protestant  missions. 

Throughout  Latin  America,  much  of  the  responsibility 
for  failures  of  comity  in  any  phrase  of  it  must  rest  not 
on  the  fields  so  much  as  on  the  home  base.  It  is  diffi- 
cult enough  for  widely  separated  missionaries,  with  no 
facilities  for  getting  together,  to  come  to  terms  in  mat- 
ters of  cooperation.  It  is  more  difficult  still  for  them 
to  create  the  atmosphere  for  cooperation.  That  may 
well  be  regarded  as  a  primary  responsibility  of  mission 
Boards.  If,  with  their  wide  outlook  on  the  entire  field, 
and  with  their  authority  for  directing  missionary  ad- 
vance, these  Boards  cannot  get  together  to  map  adequate 
campaigns,  it  is  idle  to  expect  cooperation  in  any  large 
and  sufficient  measure  from  the  lone  picket  lines  on  mis- 
sionary frontiers.  As  well  expect  companies  under  fire 
in  a  batttle  to  plan  the  campaign  as  to  expect  it  on  the 
mission  field  while  there  is  silence  or  indifference  at  mis- 
sion headquarters. 

The  sporadic  and  independent  occupation  of  Latin 
America  by  evangelical  forces,  often  openly  divided, 
makes  but  a  poor  impression  on  the  minds  of  Latin 
Americans,  accustomed  to  a  form  of  faith  which  is 
united,  and  to  campaigns  with  undivided  leadership.  As 
the  result  of  the  new  day  that  is  coming  to  Latin  Amer- 
ica there  should  be  a  great  multiplication  of  agencies 
in  the  field,  but  in  advance  of  the  increase  of  activity  and 
agencies  there  should  be  some  wisely  fixed  principles  of 
united  action. 


CHAPTER  III 

COOPERATION   IN  THE  PRODUCTION   OF 
LITERATURE 

One  of  the  directions  in  which  the  spirit  of  coopera- 
tion manifests  itself  most  markedly  is  in  the  generally 
expressed  desire  for  common  religious  literature.  As  the 
denominations  generally  are  agreed  on  the  essentials  of 
divine  truth,  there  would  seem  to  be  no  sufficient  reason 
why  union  publications  of  cardinal  gospel  truth  should 
not  be  encouraged  and  used  by  all  denominations.  Dr. 
Arthur  J.  Brown,  in  his  book  on  "Unity  and  Missions," 
tells  of  an  Anglican  missionary  bishop  who  conceived  the 
idea  of  a  union  catechism.  He  therefore  called  a  meet- 
ing of  all  the  missionaries  in  his  district  and  proposed 
that  a  committee  be  appointed  to  prepare  such  a  cate- 
chism, suggesting  that  everything  on  which  they  agreed 
be  put  into  the  body  of  the  catechism,  and  that  the  sub- 
jects on  which  they  disagreed  be  put  in  an  appendix. 
When  the  work  was  completed  all  were  impressed  by  the 
strength  of  the  catechism  and  the  weakness  of  the  ap- 
pendix. 

Thus  far  the  Christian  literature  for  Latin  America 
has  been  prepared  mainly  along  independent,  denomina- 
tional lines,  and  has  been  attended  by  much  duplication 
of  effort  and  waste  of  resources.  There  is  general 
agreement  in  all  the  Latin-American  fields  that  there 
should  be,  as  to  preparation,  publication  and  distribution 
of  Christian  literature,  a  strong  cooperative  movement. 

30 


PRODUCTION  OF  LITERATURE  31 

In  some  fields  progress  has  already  been  made.  It  goes 
without  saying  that  in  the  matter  of  Bible  translation 
under  the  direction  of  the  Bible  Societies  cooperation 
between  the  missionaries  and  nationals,  and  between  the 
various  Christian  bodies  interested  is  already  an  achieved 
fact.  The  publication  of  the  Scriptures  is  a  matter  of 
adjustment  between  the  great  Societies  concerned,  while 
in  the  distribution  through  colporteurs  these  Societies  are 
working  under  a  plan  which  carefully  assigns  the  limits 
within  which  the  agents  of  each  shall  work. 

(i)  Argentina. — The  matter  of  union  for  the  publi- 
cation and  distribution  of  literature  has  not  been  much 
considered.  The  Methodist  press  in  Buenos  Aires  has 
sought  to  keep  in  stock  all  published  books  and  tracts 
from  all  sources,  offering  them  on  equal  terms  to  all 
purchasers.  Its  advertising  lists  have  covered  a  wide 
range,  but  not,  however,  the  whole  field.  As  to  the  pro- 
duction of  literature,  nothing  has  been  done  toward  spe- 
cifically determining  what  translations  are  desirable  and 
which  are  most  urgent,  or  toward  assignment  of  given 
work  to  certain  parties. 

(2)  Brazil. — There  is  a  woeful  need  of  Christian  lit- 
erature. There  must  be  cooperation,  if  any  adequate  sup- 
ply is  to  be  provided.  No  one  agency  would  be  adequate 
to  the  task.  One  correspondent  writes:  "Projects  for  co- 
operation in  publishing  and  educational  enterprises  have 
made  little  headway,  because  of  indisposition  to  sacrifice 
certain  gains  of  a  local  nature  for  larger  ends.  Secta- 
rian interests  have  also  frustrated  tentative  plans  for 
comity  in  certain  districts."  As  to  religious  papers, 
there  are  too  many.  There  are  eleven,  and  they  are 
poorly  supported.  A  union  publishing  house  is  needed, 
but  the  spirit  of  cooperation  does  not  seem  far  enough 
advanced  to  bring  it  in  sight.  The  cooperative  work  of 
the  two  Bible  Societies  in  Brazil  has  already  been  noted 
in  Chapter  II.  In  addition,  the  work  of  the  Sunday 
School  Union  is  of  promise. 

(3)  Central  America. — There  are  three  monthly  pub- 
lications among  the  Spanish-speaking  people,  but  no 
effort,   so  far,  has  been  made   for  their  consolidation. 


32  COOPERATION  AND  UNITY 

There  is  no  central  depository  for  literature.  Almost 
nothing  has  been  done  in  the  way  of  translation,  and 
almost  nothing  is  known  of  cooperation.  All  that  has 
been  done  has  been  due  to  the  individual  efforts  of  a  mis- 
sionary here  and  th'^re.  There  are  no  funds  of  any  sort 
to  meet  the  expense  of  the  publication  of  necessary 
books,  and  almost  none  have  been  published.  At  the 
annual  conference  of  Central  American  missionaries  a 
union  of  missionary  publications  was  suggested,  but,  so 
far,  no  union  presses  have  been  established. 

(4)  Chile. — There  has  been  considerable  progress  in 
the  matter  of  literature.  The  Presbyterian  mission  has 
published  a  list  of  books  which  is  used  by  various  de- 
nominations. It  has  an  understanding  with  the  Metho- 
dist Episcopal  press  to  prevent  repetition  in  orders  and 
sales.  There  is  no  central  depository.  For  many  years 
the  Valparaiso  Bible  Society  had  a  central  depository 
used  by  workers  of  different  Churches,  but  it  has  now 
gone  out  of  existence.  Another  advance  step  is  in  the 
matter  of  union  of  the  weekly  religious  papers  of  the 
Methodist  Episcopal  Church  and  of  the  Presbyterian 
Church.  The  printing  is  done  at  the  Methodist  Episcopal 
press. 

(5)  Cuba. — One  conference  was  held  looking  to  the 
union  of  missionary  publications,  but  up  to  this  date  no 
definite  result  has  been  obtained.  The  greatest  difficul- 
ties have  been  encountered  in  trying  to  combine  mission- 
ary publications. 

(6)  Mexico. — Some  progress  has  been  recorded.  In 
Mexico  City  the  Methodist  Episcopal  missions,  North 
and  South,  and  the  Presbyterians  publish  a  catalogue 
containing  lists  of  denominational  and  general  publica- 
tions. There  has  been  no  central  depository  established, 
but  the  listed  books  and  other  publications  can  be  had 
from  either  the  Methodist  Episcopal  or  the  Presbyterian 
press.  Sunday-school  helps  were  prepared  and  pub- 
lished in  one  series  jointly  by  the  Presb)^erians,  North 
and  South,  and  the  Methodist  Episcopalians,  North  and 
South,  one  set  for  the  four  denominations.    This  marks 


PRODUCTION  OF  LITERATURE       -    33 

a  decided  advance  in  cooperation,  promotive  at  once  of 
economy  and  efficiency. 

Recently  practically  all  the  denominations  of  Mexico 
united  in  preparing  a  union  evangelical  hymn-book,  which 
came  from  the  presses  of  the  American  Tract  Society 
in  New  York  in  the  month  of  February,  191 5. 

The  success  that  has  attended  the  cooperation  plans  so 
far  attempted  is  most  noticeable  in  the  Sunday-school 
literature  with  the  helps  jointly  issued.  More  graded 
work  has  been  done,  and  the  tendency  is  toward  a  higher 
standard.  Interdenominational  barriers  have  as  a  con- 
sequence been  weakened.  It  is  noted,  however,  that 
there  has  been  a  lack  of  centralized  authority  to  bring 
the  publications  out  on  time  and  for  general  administra- 
tive purposes. 

The  plan  for  cooperation  in  Mexico  is  best  illustrated 
by  the  findings  of  the  Conference  of  Missionaries  and 
Missionary  Boards  Working  in  Mexico,  held  June  30 
July  I,  1914,  in  Cincinnati.  The  matters  discussed  re- 
lated to  cooperation  on  press  and  publications,  on  educa- 
tion and  on  territorial  occupation.  In  the  matter  of  pub- 
lications it  was  agreed  that  a  joint  depository  should  be 
established  in  Mexico  City,  that  all  present  church  papers 
should  be  united  in  one,  that  an  illustrated  young  people's 
paper  should  be  established  and  that  a  joint  publishing 
plant  should  be  established  in  Mexico  City. 

The  Northern  Presbyterian  Church  has  published  a 
general  list  of  evangelical  publications  in  Spanish.  The 
Southern  Presbyterian  Church  has  a  series  pub- 
lished in  Spanish  on  Sunday-school  work.  A  few  years 
ago  an  agreement  was  entered  into  by  several  of  the 
denominations  working  in  Mexico  by  which  the  Sunday- 
school  literature  of  these  denominations  was  coordinated. 

(7)  Peru. — There  is  only  one  evangelical  press.  It  is 
hoped  that  in  response  to  the  liberal  schedule  of  prices 
for  work  done  for  the  other  missions  they  will  bring  all 
their  work  to  the  now  existing  press  and  there  will  be 
no  desire  or  need  for  the  installation  of  another. 

(8)  Porto  Rico. — Five  mission  Boards  are  now 
united  in  maintaining  an  evangelical  semimonthly  paper. 


34  COOPERATION  AND  UNITY 

A  central  depository  has  already  been  established  under 
the  auspices  of  the  Federation  of  Evangelical  Churches 
in  Porto  Rico.  This  depository  and  that  of  the  American 
Bible  Society  are  in  connection  with  the  printing  estab- 
lishment of  Puerto  Rico  Evangelico.  In  the  matter  of 
translations,  also,  the  Seminario  Teologico  Portoricqufio 
of  Mayaguez  and  the  Puerto  Rico  Evangelico  have  co- 
operated. An  interdenominational  committee  is  prepar- 
ing tracts  and  is  publishing  them  in  Spanish.  The  Pres- 
byterian, United  Brethren,  Baptist,  Disciples  and  Con- 
gregational missions  have  united  in  the  support  of  the 
printing  plant  and  of  the  paper. 

At  the  conference  of  South  American  Young  Men's 
Christian  Associations,  held  in  Montevideo,  May 
29  to  June  5,  1914,  it  was  voted  that  "It  is  the  judgment 
of  the  Commission  that  an  international  publishing  house 
would  be  desirable,  and  we  look  forward  with  keen  an- 
ticipation to  the  projected  union  publishing  house  being 
suggested  by  the  Committee  on  Cooperation  for  Latin 
America  of  the  various  church  Boards  to  which  we 
pledge  our  cordial  support."  It  is  difficult  to  see  why 
two,  or  at  most  three,  such  houses  should  not  manage 
the  printing  and  output  of  all  the  literature  for  Latin 
America  and  thus  render  unnecessary  a  large  majority 
of  all  the  printing  presses  that  now  exist  in  most  of  the 
fields.  This  would  be  in  accord  with  the  large  majority 
of  the  replies  that  were  received  from  the  missionaries. 
Almost  all  spoke  of  this  as  desirable,  although  in  a  num- 
ber of  cases  union  press  work  had  been  tried  and  failed 
owing  to  the  inability  of  the  missions  to  work  in  har- 
mony, or  to  bad  business  management. 

Even  were  it  impracticable  to  have  a  union  publishing 
house,  there  should  be  some  form  of  cooperation  in  the 
preparation  of  text-books,  Sunday-school  literature  and 
tracts,  as  well  as  of  periodicals.  There  is  also  a  large 
need  for  the  preparation  of  an  apologetic  literature.  A 
writer  from  Colombia  emphasises  this  point  as  follows : 
"The  need  is  exceedingly  great,  the  demand  is  quite  good. 
The  situation  needs  urgent  treatment.  The  supply  of 
literature  is  inadequate  and  its  character  is  a  disgrace 


PRODUCTION  OF  LITERATURE  35 

to  Protestant  civilization.  French  free  thought  is  twenty 
times  better  presented  to  the  readers  in  Colombia  than 
is  evangelical  faith.  Books  on  free  thought  are  more 
numerous,  are  cheaper  and  are  written  in  good  Spanish. 
A  catalogue  of  such  antichristian  literature  should  be  ob- 
tained and  the  efficient  answers  from  an  evangelical  point 
of  view  should  be  sought  out.  We  have  a  limited  amount 
of  really  excellent  controversial  literature,  but  where 
shall  we  go  for  a  first-class  modern  apologetic  against 
the  ravages  of  free  thought  and  atheism?" 

What  was  said  by  the  Cincinnati  Conference  on  this 
subject  is  equally  applicable  to  Latin  America  generally : 
"The  production  of  literature  involves  two  branches  of 
labor,  the  editorial  and  the  manufacturing.  The  liter- 
ature itself  also  naturally  falls  into  two  classes,  books 
and  periodicals,  the  permanent  and  the  temporary,  in- 
cluding tracts  and  leaflets  with  the  periodicals.  In  no 
department  of  this  work  is  cooperation  impossible.  In 
some,  as  for  example  in  manufacturing,  it  may  perhaps 
be  accounted  difficult.  Yet  we  believe  that  the  difficulties 
involved  even  in  the  community  ownership  and  direction 
of  publishing  plants  are  by  no  means  insurmountable. 
Certainly  there  should  be  no  serious  obstacles  in  the  de- 
partment of  editing.  Our  denominational  beliefs  are  suf- 
ficiently near  to  identity  with  one  another  and  the  taste 
of  Mexican  readers  is  so  indifferent  to  the  distinctions 
which  may  still  persist  among  us,  that  authorship  and 
supervision  by  those  of  one  Church  for  readers  of  another 
offer  no  obstacles  that  need  give  us  pause." 


CHAPTER  IV 

COOPERATION  IN  EDUCATION 

The  World  Missionary  Conference,  after  most  thor- 
ough investigation,  expressed  its  judgment  of  the  de- 
sirability of  cooperation  in  education  in  these  words: 
"We  have  come  to  the  conclusion  that  there  is  probably 
no  branch  of  missionary  vi^ork,  in  respect  of  which  joint 
action  is  so  feasible  and  so  manifestly  desirable,  if  not 
absolutely  necessary,  as  in  educational  work,  and  we  think 
that  every  effort  should  be  made  to  overcome  the  diffi- 
culties and  to  extend  cooperation."  Our  examination 
has  not  disclosed  serious  difficulties,  but  has  shown  mani- 
fold advantages. 

(i)  Argentina. — Christian  education  is  yet  in  its  be- 
ginnings, so  far  no  plans  have  matured  looking  to  any 
definite  cooperation.  One  of  our  correspondents  writes 
that  there  has  been  for  some  time  under  consideration 
the  whole  range  of  Christian  education.  It  is  recog- 
nized, moreover,  that  in  theological  education  some  co- 
operation is  possible. 

(2)  Brazil. — As  a  hopeful  indication  of  a  union  spirit 
it  may  be  mentioned  that  it  has  recently  been  proposed 
that  the  courses  of  the  colleges  at  Lavras,  at  Juiz  de 
Fora  and  at  Sao  Paulo  be  standardized  and  agreements 
entered  into  concerning  examinations  and  discipline.  It 
is  hoped  that  the  Baptist  College  at  Rio  may  also  enter 
into  this  arrangement. 

A  further  indication  of  union  tendencies  is  manifest 
in  the  steps  already  taken  looking  to  the  union  of  the 

36 


EDUCATION  37 

Southern  Methodist  mission  with  that  of  the  Presbyte- 
rians in  the  Theological  Seminary  at  Campinas,  State  of 
Sao  Paulo.  This  institution  is  owned  and  directed  by 
the  General  Assembly  of  the  Presb3d;erian  Church  in 
Brazil.  Thus  their  offer  to  the  Southern  Methodist 
Board  to  form  this  union  commits  the  Brazilian  Presby- 
terian Church  to  this  principle.  The  outcome  now  de- 
pends upon  the  Southern  Methodist  Board  in  the  United 
States.  The  Northern  Presbyterian  and  Southern  Pres- 
byterian Boards  each  furnish  one  professor  to  the  sem- 
inary.    The  action  proposed  is  most  desirable. 

A  more  extensive  program  for  theological  education 
is  suggested  by  one  of  the  missionaries  as  follows : 
"This  movement  ought  to  include  all  evangelical  de- 
nominations doing  work  in  Brazil.  Owing  to  the  vast 
distances  and  diverse  conditions  under  which  Christian 
work  is  done  in  this  country  there  ought  to  be  at  least 
two  theological  educational  centers — one  in  the  North  and 
one  in  the  South.  The  best  measure  that  could  be  taken 
to  do  away  with  prejudice  and  dividing  lines  between 
the  evangelical  denominations  would  be  the  founding  of 
an  interdenominational  or  union  university  for  the  prac- 
tical and  theoretical  training  for  Christian  ministers,  in 
which,  among  other  things,  all  participating  sects  should 
have  their  peculiar  views  fairly  and  sympathetically 
taught." 

(3)  Chile. — In  this  progressive  republic  a  corres- 
pondent mentions  the  need  of  advanced  school  work  for 
the  cultured  classes,  an  enlarging  of  present  facilities  and 
the  shaping  of  courses  that  parallel  the  courses  of  North 
American  colleges.  This  last  movement  should  be  a 
union  work  in  which  all  missions  share  which  have  edu- 
cational work  in  the  particular  country  concerned.  In 
Chile  the  Methodists  and  the  Presbyterians  have 
a  rather  extensive  educational  work,  and  might  be 
working  toward  the  erection  of  an  evangelical  univer- 
sity. One  union  effort  has  been  undertaken  in  the  nature 
of  a  Bible  training  school  between  the  Methodist  Epis- 
copal and  American  Presbyterian  Churches.  The  under- 
taking is  new  and  promises  well. 


38  COOPERATION  AND  UNITY 

(4)  Cuba. — Nothing  seems  to  have  been  accom- 
plished in  the  way  of  union  educational  work,  whether 
academic,  industrial  or  theological.  One  of  the  denom- 
inations, the  Presbyterian,  sends  a  few  of  its  students  to 
a  Bible  training  school  in  Mayaguez,  Porto  Rico.  The 
need  is  acknowledged,  but  no  movement  seems  to  have 
been  made.  Apparently,  plans  for  educational  coopera- 
tion have  been  confined  to  plans  for  Sunday  schools  and 
young  people's  societies.  In  these  a  fair  degree  of  suc- 
cess has  been  attained.  But  it  has  been  claimed  that 
sectional  and  racial  prejudices  have  hindered  cooperation 
to  a  considerable  degree. 

(5)  Mexico. — So  far  the  only  point  of  actual  union 
in  educational  work  is  that  partly  effected  in  the  Coyoa- 
can  College,  supported  jointly  by  Northern  and  Southern 
Presbyterians.  Northern  and  Southern  Baptists  have 
entered  into  definite  arrangements  for  the  conduct  of 
joint  academic  schools  and  a  joint  theological  school  in 
northern  Mexico. 

(6)  Peru. — Little  progress  in  educational  union  has 
been  made,  but  the  need  is  clearly  felt  among  the  differ- 
ent missions  for  a  standardized  course  of  study  and  of 
common  methods  of  school  work.  There  should  be  some 
agreement  regarding  the  amount  of  Bible  and  religious 
training  in  the  course  of  study,  and  regarding  the  pro- 
portions which  should  be  maintained  of  religious  and  of 
educational  work.  Nothing  has  been  done  in  the  way 
of  theological  training.  But  here,  too,  the  need  is  rec- 
ognized. A  uniform  course  of  study  adopted  for  the 
training  of  the  native  ministry,  with  any  special  denomi- 
national features  made  optional  or  to  be  substituted  for 
certain  specified  related  subjects  in  the  general  course, 
is  much  desired.  Pending  the  time  when  there  shall  be 
a  theological  school,  the  different  subjects  to  be  taught 
could  be  apportioned  to  the  missionaries  or  educational 
workers  or  to  Peruvians  fitted  to  teach  them.  There 
should  be  a  carefully  selected  interdenominational  coun- 
cil to  set  standards,  decide  points  in  dispute  and  direct 
the  work. 


EDUCATION  39 

(7)  Porto  Rico. — There  has  been  no  occasion  for 
union  educational  work  in  primary  schools.  The  various 
mission  Boards  are  gradually  withdrawing  mission 
schools,  because  the  excellent  school  system  of  the  island 
renders  them  unnecessary.  But  in  technical  and  theologi- 
cal education  there  is  marked  cooperation.  There  is  an 
industrial  training  school  at  San  German,  called  the  Poly- 
technic Institute,  which  is  interdenominational,  although 
supported  by  the  Presbyterian  Board  of  Home  Missions. 
All  denominations  send  their  students  to  this  school. 
There  are  now  a  hundred  young  men  and  women  gath- 
ered there,  who,  in  addition  to  an  ordinary  academic 
education,  are  receiving  industrial  and  domestic  training 
to  fit  them  to  be  useful  citizens.  With  larger  equipment 
many  other  hundreds  of  students  could  be  added. 

There  is  a  union  theological  training  school  in  May- 
aguez,  the  Presbyterians  and  the  United  Brethren  unit- 
ing in  its  support.  Congregationalists  and  Christians 
have  sent  students.  The  Baptists  have  an  independent 
school  adjacent  to  the  insular  university.  The  Metho- 
dists and  the  Disciples  have  each  an  independent  system 
of  training  for  the  islanders. 


CHAPTER  V 

COOPERATION   IN   CHURCH  DISCIPLINE, 
MEMBERSHIP  AND  SALARIES 

(i)  Argentina. — The  attitude  of  mission  Boards  and 
workers  toward  dismissed  agents  and  church  discipline 
may  be  described  as  being  practically  the  same  as  be- 
tween the  denominations  in  the  United  States.  There 
has  been  no  occasion  for  complaint  from  the  field,  per- 
haps due  to  the  fact  that  the  field  has  only  recently  been 
shared  between  different  formal  organizations. 

The  question  of  church  membership  seems  to  be  on 
the  same  status  as  in  home  fields.  There  is  considerable 
difficulty  in  creating  among  converts  the  sense  of  formal 
membership  and  of  church  responsibility. 

(2)  Central  America. — It  is  said  that  the  failure  to 
have  an  understanding  concerning  dismissed  agents  in 
some  places  has  led  to  friction,  even  greatly  interfering 
with  the  work.  One  correspondent  writes :  "There  is  not 
any  general  agreement  either  in  regard  to  church  discip- 
line or  as  to  the  scale  of  salaries  desirable  for  mission- 
aries and  teachers.  The  agencies  that  have  the  greatest 
difficulty  in  cooperation  are  the  regularly  established 
missions  of  the  recognized  Boards  on  the  one  hand,  and 
the  undenominational  missions  and  independent  enter- 
prises on  the  other.  The  reason  is  that  they  work  along 
different  lines  and  see  things  from  different  points  of 
view." 

40 


CHURCH  DISCIPLINE  41 

(3)  Cuba. — There  has  been  no  union  eflfort  notice- 
able with  reference  to  church  discipline,  a  scale  of  sal- 
aries, or  church  membership. 

(4)  Mexico. — A  valued  correspondent  writes: 
"While  there  is  no  generally  accepted  attitude  toward 
dismissed  agents,  Christian  courtesy  has  characterized 
the  adjustment  of  such  cases,  when  these  have  arisen.  It 
is  recognized,  however,  that  definite  principles  should  be 
outlined  and  adopted.  As  to  church  discipline,  salaries 
and  exchange  of  membership,  no  progress  seems  to  have 
been  made.  This  is  a  matter  for  the  respective  Boards. 
A  scale  of  salaries  for  Mexican  workers,  men  and 
women,  is  desirable  and  presents  a  large  problem." 

Toward  dismissed  agents  there  was  declared  to  be  a 
general  feeling  against  taking  workers  who  have  had  dif- 
ficulties with  other  ecclesiastical  bodies.  The  general 
Missionary  Conference  which  met  in  Mexico  in  1888 
passed  a  resolution  that  no  one  be  received  from  one 
denomination  into  another  unless  the  interested  person 
could  present  a  letter  of  dismissal. 

On  the  question  of  the  reception  of  a  person  from  one 
church  by  another  many  conditions  were  prescribed,  such 
as  a  clean  record,  soundness  in  the  faith,  conscientious 
scruples,  high  and  noble  motives,  freedom  from  a  desire 
to  improve  position  in  the  world  or  in  society,  with  rec- 
ommendations signed  by  the  recognized  authority  of  each 
church,  all  to  be  done  with  a  mutual  knowledge  of  the 
two  churches  interested  in  the  change. 

(5)  Peru. — A  correspondent  writes:  "There  should 
be  a  definite,  formal  agreement  regarding  the  basic  prin- 
ciples and  conditions  of  church  membership.  This  would 
do  away  with  the  criticism  of  one  denomination  by  an- 
other, as  being  too  liberal  or  too  strict  on  conditions  of 
membership.  This  would  permit  an  exchange  of  mem- 
bership as  individual  members  remove  from  one  place  to 
another,  without  casting  suspicion  on  the  one  denomina- 
tion for  not  having  standards  acceptable  to  the  other." 

(6)  Porto  Rico. — There  is  a  plan  in  operation  for  the 
orderly  exchange  of  church  membership,  acted  upon  by 
all  except  the  Baptists,  Episcopalians  and  Lutherans, 


CHAPTER  VI 

INTERDENOMINATIONAL  CONFERENCES 
AND  CONVENTIONS 

I.      THE    VALUE    OF    SUCH    GATHERINGS   ON    THE    MISSION 

FIELD 

It  was  early  discovered  in  the  movement  towards  co- 
operative action  between  the  denominations  that  no  one 
measure  was  more  helpful  than  to  bring  into  each  other's 
presence  for  friendly  discussion,  persons  accustomed  to 
divided  activities  and  to  differing  positions  and  modes 
of  thought.  A  common  forum  for  discussion  is  essen- 
tial, if  a  mutual  understanding  it  to  be  had.  In  all 
the  home  base  lands,  interdenominational  conferences 
and  conventions  of  varied  types,  purposes  and  scope, 
have  long  been  held.  Their  number  would  seem  to  have 
increased  in  late  years  in  a  geometrical  ratio.  Even  de- 
nominations most  hesitant  with  reference  to  the  broader 
fellowships  between  Christians  of  varying  names  have 
been  ready  to  take  some  part  in  these  and  to  acknowl- 
edge their  value. 

If  thus  useful  where  churches  are  numerous  and 
strong,  the  need  for  such  conferences  is  far  more 
imperative  on  missionary  fields  where  denominational  fel- 
lowship is  infrequent  and  difficult,  where  new  problems 
are  constantly  emerging,  and  where  the  isolations,  and 
often  the  deprivations,  of  missionary  life  increase  the 
hardship  and  limit  the  efficiency  of  service.  If  apostles 
needed  to  get  together  for  spiritual  help  and  brotherly 

42 


CONFERENCES  AND  CONVENTIONS       43 

encouragement  before  going  forth  to  encounter  the  cold- 
ness and  active  opposition  of  a  pagan  world,  quite  as 
much  do  they  of  modern  days,  going  forth  to  a  world 
indifferent  if  not  hostile,  and  equally  needy,  require  the 
inspiration  of  united  intercession  and  the  encouragement 
of  comradeship  in  common  tasks.  The  Edinburgh  Com- 
mission on  Cooperation  and  Unity  gave  frank  expression 
to  this  need.  "A  conference  or  association  of  however 
limited  powers  serves  an  end  of  inestimable  value,  if  it 
brings  into  fraternal  association  and  mutual  acquaint- 
ance, into  an  atmosphere  of  common  aims  and  interests, 
into  a  realization  of  a  unity  that  underlies  and  transcends 
all  differences,  those  whom  our  unhappy  divisions  would 
otherwise  keep  sundered,  if  not  estranged."  The  five 
years  which  have  passed  since  then  have  witnessed  in 
all  parts  of  the  world  a  growing  tendency  among  ac- 
tive missionaries  to  unite  for  the  cultivation  of  common 
sympathies,  hopes  and  purposes,  for  the  development  of 
common  plans,  for  the  study  of  common  problems  of 
united  service,  and  for  prayer  for  divine  guidance. 

2.      TWO   CLASSES   OF    CONFERENCES 

Such  conferences  fall  naturally  into  two  groups :  con- 
ferences which  specialize  on  some  phase  or  phases  of 
church  work,  and  conferences  which  pertain  to  the  whole 
range  of  such  work.  Most  of  those  which  have  been 
held  thus  far  in  Latin  America  belong  to  the  first  group. 

a.     Conferences  on  Some  Special  Phase  of  Work. 

(i)  Argentina. — There  has  been  established  a  Con- 
ference of  Christian  Workers  for  the  Deepenmg  of 
Spiritual  Life,  which  is  an  organization  principally  for 
workers  in  Buenos  Aires.  It  avoids  dealing  with  meth- 
ods and  controversial  questions,  especially  those  which 
might  be  interpreted  as  detrimental  to  the  Roman  Cath- 
olic Church.  Concerning  this  conference  one  of  our 
correspondents  writes :  "This  conference  appointed  a 
committee  some  years  ago  consisting  of  one  representa- 
tive from  practically  every  one  of  the  religious  agencies 
at   work   in   the   Argentine   Republic.    This   committee 


44  COOPERATION  AND  UNITY 

was  empowered  to  elect  a  new  representative  when  the 
original  or  subsequent  member  for  any  denomination 
leaves  the  country.  Thus  the  committee  continues  to 
be  complete  all  the  time,  but  the  authority  which  it  has 
is  purely  indirect  and  personal.  It  has,  however,  been 
found  to  be  extremely  useful.  For  instance,  an  evange- 
list oflfers  his  services.  No  denomination  likes  to  invite 
him,  but  the  committee  meets  and  in  the  name  of  the 
conferences  gives  an  invitation  and  appoints  a  subcom- 
mittee to  facilitate  the  campaign.  Similarly  this  commit- 
tee has  very  carefully  dealt  with  the  subject  of  a  de- 
pot for  religious  literature  in  various  languages.  Noth- 
ing has  come  of  it,  but  the  subject  has  been  so  thor- 
oughly examined  that  we  know  now  that  until  some 
new  force  appears  we  cannot  do  it.  This  committee  met 
and  took  up  the  question  of  the  regional  conference  that 
is  to  be  held  here  following  the  Panama  Congress.  It 
will  not  be  responsible  for  that  conference,  but  it  au- 
thorized its  officials  to  call  together  a  meeting  of  all 
evangelical  workers.  Thus  it  has  been  the  means  of 
'getting  a  move  on'  frequently,  when,  without  it,  noth- 
ing would  have  been  done.  There  has  been  the  most 
delightful  cooperation  of  all  bodies  in  the  work  of  this 
committee." 

(2)  Brazil. — Conferences  have  been  held  from  time 
to  time  in  the  interests  of  work  cared  for  by  the  Young 
Men's  Christian  Association,  the  Christian  Endeavor 
Union,  the  Sunday  School  Union,  the  Woman's  Chris- 
tian Temperance  Union  and  the  American  Bible  Society. 
When  Dr.  Francis  E.  CTark  was  in  the  country  in  1907 
he  held  local  conferences  in  Rio  de  Janeiro,  Jahu,  Rio 
Claro  and  Campinas ;  and,  in  Sao  Paulo,  an  all-South 
American  convention,  the  attendance,  however,  being 
largely  from  Brazil. 

(3)  Cuba. — There  was  held  at  Cienfuegos  in  1902  a 
general  missionary  conference  attended  by  nearly  all  mis- 
sionaries at  work  in  the  island  with  the  exception  of  the 
Episcopalians.  A  number  of  other  conferences  of  sim- 
ilar nature  were  held  in  later  years.  They  finally  devel- 
oped into  a  National  Sunday  School  Association  and  an 


CONFERENCES  AND  CONVENTIONS        45 

association  of  young  people's  societies  which  hold  annual 
conventions.  The  work  of  the  organizations  is  carried 
on  by  unpaid  district  secretaries  who  arrange  district  and 
local  conventions,  rallies,  etc.  The  National  Sunday 
School  Association  has,  through  its  departments,  at- 
tempted the  preparation  of  teacher  training  literature  in 
Spanish,  the  stimulation  of  "cradle  rolls"  and  home  de- 
partments and  the  grading  of  schools.  Last  year  the 
annual  convention  met  at  Santiago  and  was  more  of  an 
institute  than  a  convention.  The  needs  of  the  churches 
have  been  always  uppermost  in  the  minds  of  the  prime 
movers  in  these  gatherings  and  the  changing  forms  of 
the  meetings  have  been  attempts  to  answer  the  new  de- 
mands that  have  come  as  the  work  has  developed  from 
year  to  year. 

(4)  Mexico. — An  annual  convention  of  Sunday 
schools  and  young  people's  societies  has  been  held  since 
1895,  when  Dr.  Francis  E.  Clark  visited  Mexico  and  led 
in  a  Christian  Endeavor  convention.  These  conventions 
meet  generally  in  July  and  continue  for  five  days.  One 
day  is  given  to  the  Sunday-school  work,  another  day  to 
the  young  people's  societies,  another  day  to  temperance, 
and  other  parts  of  days  to  medical  work,  literature, 
school  work,  and  so  forth.  Sectional  meetings  are  gen- 
erally held  by  the  editors,  the  medical  workers,  the  school 
teachers,  the  Epworth  League  workers  and  the  Christian 
Endeavor  leaders.  At  this  time  officers  are  elected  for 
the  Mexican  National  Christian  Endeavor  Union  and  the 
national  Epworth  League.  The  last  few  years,  as  a  by- 
product of  this  convention,  an  organization  of  all  the 
teachers  in  the  Protestant  schools  of  Mexico  has  been 
developed.  These  teachers  have  endeavored  to  conduct 
investigations  concerning  education  and  have  thought  of 
planning  some  summer  school  work.  The  officers  of  the 
convention  with  a  local  committee  of  the  city  that  is  to 
entertain  the  convention  prepare  the  program  of  the  an- 
nual meeting.  Thus  it  appears  that  this  convention  takes 
on  many  features  of  a  general  convention  of  the  evangel- 
ical forces  in  the  republic.     However,  its  name  indi- 


46  COOPERATION  AND  UNITY 

cates  its  primary  purpose  and  it  is  not  composed  of  dele- 
gates from  the  Churches  as  such. 

The  history  of  interdenominational  conferences  in 
Mexico  is  summarized  by  Dr.  John  W.  Butler  as  fol- 
lows :  "We  have  had  many  interdenominational  confer- 
ences in  the  past.  Those  held  in  Mexico  City,  Guada- 
lajara, Puebla,  San  Luis  Potosi,  Monterey  and  Torreon 
have  been  largely  and  enthusiastically  supported.  Be- 
side these  which  have  had  a  national  character,  there 
have  been  many  local  conventions.  We  have  had  at  least 
two  evangelical  assemblies  with  delegates  from  nearly  all 
the  evangelical  bodies  of  the  country.  In  most  of  the 
larger  cities,  where  two  or  three  such  bodies  are  work- 
ing, we  have  a  preachers'  or  pastors'  association  and  gen- 
erally a  monthly  alliance  meeting." 

(5)  Uruguay. — These  gatherings  were  confined  in 
their  scope  and  representation  to  particular  countries. 
The  only  gatherings  which  were  planned  for  a  large 
group  of  Latin-American  countries  were  the  Christian 
Endeavor  convention  at  Sao  Paulo,  referred  to  under 
Brazil,  and  the  Conference  of  Secretaries  and  Physical 
Directors  and  the  First  Continental  Convention  of  the 
Young  Men's  Christian  Associations  of  South  America 
held  in  Montevideo,  Uruguay,  May  29- June  9,  19 14. 
While  these  last  two  gatherings  belong  to  the  class  of 
specialized  conferences,  yet  they  partook  of  some  of  the 
characteristics  of  a  general  conference  of  Christian 
workers,  inasmuch  as  a  number  of  missionaries  and 
church  officials,  in  addition  to  the  Young  Men's  Chris- 
tian Association  workers,  were  invited  to  be  present  and 
complied,  taking  an  active  part  in  the  discussions  and 
conclusions.  The  following  brief  summary  of  these  two 
gatherings  shows  that  they  were  epoch-making  in  char- 
acter : 

"This  was  doubtless  the  most  representative  interde- 
nominational and  international  gathering  of  Christian 
leaders  ever  held  in  Latin  America.  The  nature  of  the 
subjects  to  be  treated  led  the  committee  to  invite,  in  addi- 
tion to  the  secretaries  and  physical  directors  with  their 
wives,  a  number  of  the  leaders  of  the  different  Churches 


CONFERENCES  AND  CONVENTIONS       47 

and  Societies  represented  in  South  America.  A  few  of 
the  friends  thus  invited  were  prevented  from  attending, 
but  there  were  present  fourteen  leaders  of  eight  de- 
nominations and  five  representatives  of  interdenom- 
inational or  undenominational  Societies.  The  Rev. 
S.  G.  Inman,  of  Mexico,  at  that  time  visiting 
South  America  in  the  interests  of  the  Board  of 
the  Christian  Church  and  of  the  Committee  on 
Cooperation  for  Latin  America,  was  also  present.  Spe- 
cial mention  should  be  made  of  the  presence  of  Mr. 
Emmanuel  Sautter,  General  Secretary  of  the  World's 
Committee  of  Young  Men's  Christian  Associations,  of 
Geneva,  Switzerland,  and  Mr.  Gilbert  A.  Beaver,  of  the 
International  Committee  of  Young  Men's  Christian  As- 
sociations, of  New  York,  both  of  whom  travelled  to  South 
America  expressly  to  attend  this  meeting  and  the  Con- 
tinental Convention  which  followed  it,  and  both  contribut- 
ing largely  to  the  success  of  the  Conference.  There  were 
present  twenty-three  secretaries,  sixteen  wives,  fifteen 
church  leaders,  and  six  other  leaders  and  laymen,  making 
a  total  of  sixty,  not  including  occasional  visitors  invited 
to  certain  sessions. 

"Eight  commissions  were  appointed  several  months 
before  the  conference  met.  Because  of  the  great  dis- 
tances, no  effort  was  made  to  have  these  commissions 
meet  before  the  conference  convened,  but  the  members 
were  requested  to  gather  through  interviews,  corre- 
spondence and  study,  such  information  as  would  be  use- 
ful to  their  respective  commissions.  The  work  of  the 
commissions  as  such  was  done  during  the  eight  days  of 
the  conference.  In  the  conference  the  subject  of  each 
commission  was  given  a  general  preliminary  discussion 
before  the  commission  met,  and  another  general  discus- 
sion took  place  as  each  commission  presented  its  report. 
This  plan  worked  admirably  and  made  possible  the  ac- 
complishment of  an  extraordinary  amount  of  work  in  the 
allotted  eight  days." 

When  President  Clark  was  in  South  America  in  1907, 
in  addition  to  those  already  spoken  of  in  Brazil,  he  held 
conferences  at  Montevideo,  Uruguay;  Buenos  Aires,  Ar- 


48  COOPERATION  AND  UNITY 

gentina;    Valparaiso    and    Santiago,    Chile;    Arequipa, 
Peru ;  and  La  Paz,  Bolivia. 

b.     General  Conferences. 

(i)  Brazil. — Interdenominational  conventions  do  not 
seem  to  have  been  much  in  evidence.  There  are  only  two 
examples  of  this  kind.  One  is  the  Sunday-school  con- 
vention, w^hich  meets  triennially  and  is  participated  in  by 
all  denominations ;  the  other  is  the  local  organization  of 
the  Evangelical  Alliance,  w^hose  usefulness  is  limited  to 
holding  an  occasional  inspirational  meeting  and  the  ob- 
servance of  the  Week  of  Prayer.  The  Sunday-school 
convention  is  showing  in  a  splendid  way  what  can  be 
done,  and  is  unquestionably  preparing  the  people  for  a 
broader  application  of  the  principle  of  cooperation. 

(2)  Central  America. — A  gathering  is  regularly  held 
of  great  value,  the  Central  American  Missionary  Confer- 
ence. It  has  for  its  main  object  the  bringing  together 
of  all  the  missionaries  throughout  Central  America  for 
mutual  help  and  edification  and  for  a  cooperative  solu- 
tion of  the  special  problems  of  the  Central  American 
field.  This  conference  has  been  established  for  some  six 
years.  Four  groups  of  evangelical  missionaries  besides 
independent  workers  have  been  represented  at  its 
sessions.  The  committee  consists  of  the  Rev.  Wil- 
liam B.  Allison,  a  Presb)rterian ;  Pastor  E.  A. 
Bishop  of  the  Central  American  Mission ;  the  Rev.  James 
Hayter  of  the  American  Bible  Society,  and  Mr.  Caspar 
Wistar,  Secretary.  All  live  in  Guatemala  City.  In 
1914  the  conference  was  attended  by  about  thirty  mis- 
sionaries, some  of  whom  travelled  four  and  five  days  on 
muleback  in  order  to  be  present.  For  two  successive 
years  the  conference  has  been  entertained  in  the  girls' 
school  of  the  Presbyterian  Mission.  The  conference  gen- 
erally lasts  for  eight  days  and  is  held  in  English.  It 
was  for  a  time  combined  with  a  native  conference,  but 
for  various  reasons  that  arrangement  failed.  Some  of 
the  subjects  treated  last  year  were,  "Unity  and  Coopera- 
tion," "Organized   Sunday-school  Work,"  "The   Press 


CONFERENCES  AND  CONVENTIONS       49 

and  Literature,"  "Personal  Work  Among  Women,"  "The 
Training  of  a  Native  Ministry." 

A  hopeful  indication  of  the  extent  to  which  desire  for 
this  form  of  cooperation  appears  in  Mexico  lies  in  the 
fact  that  the  following  interdenominational  conventions 
have  been  held:  local  Sunday-school  conventions;  the 
annual  conventions  of  young  people's  societies  and  of 
Sunday  schools ;  the  conference  held  in  Monterey,  under 
the  auspices  of  the  Young  Men's  Christian  Association ; 
a  series  of  meetings  under  the  leadership  of  D.  L. 
Moody,  some  years  ago;  the  general  missionary  con- 
ference held  in  Mexico  in  1888,  and  the  conference  held 
in  Cincinnati  in  1914.  All  of  these,  except  those  in 
Mexico  City  and  Cincinnati,  were  largely  inspirational 
in  character.  Delegates  as  a  rule  are  selected  by  the 
local  Sunday  schools,  societies  and  churches.  In  addition 
to  these  there  have  been  many  local  conventions,  but 
these  are  now  suspended  on  account  of  the  disturbed 
condition  of  the  country. 

(3)  Porto  Rico. — There  is  a  Federation  of  the  Evan- 
gelical Churches  with  a  general  assembly  and  a  represen- 
tative council  meeting  every  two  years.  It  is  both 
inspirational  and  advisory,  and  has  been  of  considerable 
value  in  promoting  cooperative  effort  in  various  church 
enterprises. 

It  is  the  conviction  of  this  Commission  that  such  inter- 
denominational conferences  should  be  held  in  every  re- 
public, not  only  for  fellowship  and  inspiration,  but  more 
especially  for  the  careful  study  of  the  whole  field  of 
missionary  and  evangelical  endeavor.  Such  conferences 
should  be,  when  practicable,  officially  representative  of 
the  Churches  at  work  in  their  region.  It  is  better  to 
hold  them  as  unofficial  gatherings  of  individual  workers 
than  not  to  hold  them  at  all,  but  a  truly  representative 
group  is  more  likely  to  be  able  to  secure  an  adjustment 
of  mission  procedure  to  group  convictions  and  is  also 
more  likely  to  be  continuously  and  unceasingly  influential 
simply  because  of  the  accumulation  of  experience  and 
tested  wisdom. 

Each   sectional   conference   following   this   Congress 


so  COOPERATION  AND  UNITY 

should  result  in  permanent  organization  of  the  forces 
for  united  advance.  Naturally  in  the  end  there  will  be 
an  organization  in  each  country.  While  the  workers  are 
few  it  may  be  sufficient  for  the  present  in  case  of  small 
contiguous  countries,  as  for  example  "in  Central  America, 
to  have  an  organization  covering  a  group  of  countries. 

In  regions  where  these  do  not  already  exist  and  where 
they  do  not  arise  at  once  as  an  outcome  of  this  Congress 
and  its  following  conferences,  the  Committee  on  Coop- 
eration in  Latin  America  should  take  early  steps  to  se- 
cure the  convening  of  national  or  group  meetings  for 
the  purpose  of  organization. 


CHAPTER  VII 

COOPERATION  WITH  OTHER  RELIGIOUS 
FORCES  IN  THE  FIELD 

The  most  delicate,  difficult  and  important  matter  we 
have  had  to  consider  pertains  to  our  attitude  toward,  and 
our  relations  with,  the  people  in  Latin  America  in  regard 
to  their  inherited  faith. 

I.      THE    INDIVIDUAL    AND    COMMUNITY     NEED    IN     LATIN 
AMERICA  OF  EVANGELICAL  PRINCIPLES 

The  peoples  of  the  north  of  Europe,  the  British  Isles, 
the  United  States  of  America  and  Canada,  as  a  result 
of  the  Reformation,  their  access  to  the  open  Bible,  the 
tendencies  toward  democracy  in  church  and  state,  and  the 
interplay  between  the  scientific  and  ecclesiastical  move- 
ments have  come  to  have  views  of  the  Christian  faith 
and  the  Christian  life  which  have  proved  to  be  truly 
formative  in  the  individual  and  social  expression  of  re- 
ligion. It  is  confidently  believed  that  these  views  would 
be  of  large  value  to  the  peoples  of  Latin  America,  and 
this  belief  is  held  without  the  denial  of  the  presence 
of  much  essential  truth  in  the  ancestral  faith  of  the  La- 
tin Americans.  Clearly  that  faith  has  had  moral  and 
spiritual  values  of  large  benefit  to  those  who  have  re- 
ceived it.  But  it  is  confidently  believed  that  in  the  provi- 
dential trend  of  the  events  which  brought  about  the  set- 
tlement of  America,  the  purest  streams  of  thought  and 
life  flowed  along  the  northern  parallels.    We  have  had 

51 


52  COOPERATION  AND  UNITY 

the  full  benefit  of  the  movement  in  Europe  which  de- 
livered people  from  rigid  formalism  in  religious  life  and 
from  despotism  in  national  life.  This  inheritance  was 
denied  to  those  republics  which  found  their  historic 
origin  in  the  monarchies  of  southern  Europe.  We  are 
persuaded  that  the  truths  and  principles  thus  gained 
should  be  shared  with  our  neighbors,  who  are  rich  in 
so  many  gifts  and  graces.  Historically  those  truths  be- 
long to  democracy.  The  brave  republics  of  Latin  Amer- 
ica, many  of  which  have  fought  their  way  to  an 
acknowledgement  of  popular  rights  and  government,  are 
entitled  to  a  share  in  those  doctrines  which  everywhere 
have  inspired  such  rights  and  have  been  the  guardians 
of  such  government. 

2.      COOPERATION  WITH  INDIVIDUAL  ROMANISTS  DIFFICULT 
BUT    POSSIBLE 

A  religious  approach  to  Latin  America  by  evangelical 
forces,  just  to  the  degree  of  the  cogency  of  its  justifi- 
cation, is  likely  to  find  cooperation  with  our  Roman 
Catholic  brethren  difficult,  for  every  approach  on  our 
part  is  likely  to  be  met  by  churchly  conservatism  and 
exclusivism,  and  not  infrequently  by  aggressive  opposi- 
tion. Nothing  should  be  imposed  upon  these  peoples, 
but  they  should  be  given  an  intelligent  opportunity  to 
exercise  freedom  of  choice  in  the  forms  of  religious 
faith.  To  withhold  from  them  the  fullest  knowledge  of 
evangelical  principles  would  be  to  deny  them  their  rights. 

On  the  other  hand,  the  religious  and  social  needs  to 
be  dealt  with  are  r-o  wide-spread,  so  complex  and  so  deep 
seated  that  the  evangelical  forces  must  have  the  help 
not  only  of  each  other,  but  also  of  all  those  individuals 
and  groups,  hitherto  acknowledging  allegiance  to  the  Ro- 
man Church,  who  recognize  these  needs  and  are  ready 
to  take  any  step  whatsoever  towards  cooperation  with 
others  of  a  different  faith  towards  bringing  about  a  bet- 
ter day. 

(i)  Argentina. — We  are  often  told  that,  while  co- 
operation cannot  be  expected  on  the  part  of  the  Roman 
Catholic  hierarchy,  it  is  probable  that  there  are  many 


OTHER  RELIGIOUS  FORCES  53 

individuals,  nominally  Roman  Catholics,  who  will  be 
found  willing  to  aid  in  enterprises  for  social  betterment 
and  education.  A  correspondent  writes :  "I  am  not  wil- 
ling to  give  up  the  attempt  at  cooperation,  for  I  believe 
we  should  gain  far  more  by  developing  a  friendly  spirit 
between  their  best  leaders  and  ourselves  than  we  could 
possibly  lose ;  we  should  then  hold  as  sympathizers  and 
helpers  a  great  many  men  who  are  not  in  sympathy  with 
their  own  Church  and  who  are  in  danger  of  becoming 
haters  of  religion,  but  who  resent  any  implications 
against  that  same  Church  by  evangelicals." 

(2)  Brazil. — A  large  cooperation  may  be  brought 
about,  especially  with  reference  to  general  movements 
relating  to  social  uplift,  between  the  evangelical  forces 
actively  at  work  in  Brazil  and  the  German  Evangelical 
Lutheran  leaders  who  are  seeking  to  provide  spiritual 
ministries  for  German  colonists. 

(3)  Mexico. — While  the  general  opinion  prevails 
that  we  can  hope  for  no  recognition  from  the  Roman 
Catholic  Church,  yet  it  is  thought  there  might  be  coop- 
eration on  the  part  of  individual  Romanists  in  Young 
Men's  Christian  Association  work,  in  the  promotion  of 
sanitation  and,  to  a  certain  extent,  in  school  work. 

(4)  Peru. — The  distinction  is  recognized  between  the 
Church  as  an  institution  and  people  in  that  institution 
who  hold  more  liberal  views.  There  are  many  who  be- 
lieve that  the  Roman  Church  itself  will  be  best  served 
by  the  growing  up  at  its  side  of  a  strong  and  pure  evan- 
gelical Church. 

(5)  Porto  Rico. — It  is  reported  that  one  of  our 
missionaries  is  now  giving  the  people  an  opportunity 
under  very  favorable  circumstances  to  cooperate  in 
united  charities.  The  result  of  this  experiment  will  be 
watched  with  deep  interest. 

As  an  indication  of  the  fact  that  we  can  have  cooper- 
ation on  the  part  of  Roman  Catholics  with  certain 
features  of  evangelical  work,  it  should  be  stated  that 
some  are  serving  on  the  directorates  of  Christian  As- 
sociations, others  as  advisory  counsellors  for  evangelical 
educational  institutions.    Not  a  few  journalists  and  writ- 


54  COOPERATION  AND  UNITY 

ers  are  champions  of  physical  education,  Bible  instruc- 
tion, and  all  kinds  of  social  betterment  institutions.  Many 
prominent  members  of  the  Roman  Catholic  Church  con- 
sent to  preside  at  evangelical  school  commencements  and 
to  deliver  addresses  at  banquets  and  at  other  functions 
wrhen  the  great  enterprise  of  Christianity  is  presented; 
hundreds  of  sons  and  daughters  of  prominent  Roman 
Catholic  families  are  in  attendance  at  mission  schools. 
Some  Roman  Catholic  priests  encourage  young  men  to 
become  members  of  the  Young  Men's  Christian  Associa- 
tion. Some  deplore  the  lack  of  spiritual  interest  and  life 
among  the  people,  and  ask  about  methods  by  which  more 
may  be  brought  to  recognize  their  obligations  to  God 
and  His  kingdom.  It  is  evident  that  in  many  parts  of 
Latin  America  the  cooperation  of  Roman  Catholic  peo- 
ple may  be  expected  in  great  moral  reforms.  The  ac- 
tivity of  missionary  leaders  in  combating  gambling, 
graft  and  drunkenness  is  arousing  the  attention  of  Ro- 
man Catholic  clergymen ;  they  are  discovering  that  busi- 
ness and  professional  efficiency  require  clean  living;  the 
economic  aspects  of  morals  and  religion  are,  therefore, 
compelling  the  people  to  promote  Bible  study,  to  preach 
sermons  that  deal  with  life,  to  promote  better  housing 
conditions  for  the  poor  and  to  champion  the  cause  of  in- 
dustrial education  of  the  Indian  and  of  immigrant  peo- 
ple. If  missionaries  will  demonstrate  the  effectiveness  of 
moral  and  religious  activity,  many  in  the  Roman  Catho- 
lic Church  will  follow  their  example.  It  is  in  a  position 
to  provide  substantial  backing  and  equipment  for  such 
work. 


CHAPTER  VIII 

COOPERATION   WITH   GOVERNMENTAL   AND 
OTHER  AGENCIES 

I.       MISSIONS   AND   THE   VARIOUS    GOVERNMENTS 

The  most  hopeful  outlook  for  cooperation  is  in  the 
increasing  liberality  of  the  governments  of  Latin  Amer- 
ica. This  will  appear  as  we  consider  problems  of  larger 
cooperation. 

(i)  Argentina. — The  government  substantially  aids 
the  work  of  education  in  the  schools  which  are  con- 
ducted by  Rev.  W.  C.  Morris. 

(2)  Bolivia. — The  only  cases  of  cooperation  with 
governments  mentioned  are  at  two  points,  namely,  at  La 
Paz  and  Cochabamba,  where  schools  of  the  Methodist 
Episcopal  Church  accept  government  subventions.  The 
government,  however,  is  liberal,  looking  with  favor  upon 
evangelical  educational  work  and  on  every  effort  for 
work  among  the  Indians. 

(3)  'Brazil. — There  is  reason  to  believe  that  coopera- 
tion of  the  most  hearty  and  profitable  character  can  be 
had  with  governmental  and  other  secular  agencies.  Co- 
operation has  been  sought  in  school  and  other  educational 
work,  in  playground  and  athletic  activities  as  well  as  in 
work  maintained  by  secular  charitable  organizations. 
Much  cooperation  of  the  kind  indicated  above  has  been 
organized  in  Rio  de  Janeiro  and  Sao  Paulo.  In  Pernam- 
buco  a  beginning  has  been  made  in  a  significant  way  in 
cooperation  with  the  Federal  Law  Academy  in  which 

55 


56  COOPERATION  AND  UNITY 

the  Young  Men's  Christian  Association  promotes 
lectures  from  time  to  time.  A  notable  instance  of  gov- 
ernmental cooperation  is  in  connection  with  the  "Peo- 
ple's Institute"  in  Rio.  Moreover,  grants  of  land  have 
been  given  for  schools  in  various  places.  For  example, 
in  Bello  Horizonte,  the  capital  of  Minas  Geraes,  sub- 
sidies have  been  granted  in  small  municipalities  where 
the  mission  schools  were  the  best  or  the  only  educational 
agencies. 

(4)  Chile. — The  government  assists  the  schools  for 
the  Araucanian  Indians. 

(5)  Cuba. — In  this  republic  it  has  been  difficult  to 
get  the  cooperation  of  the  government  and  other 
agencies. 

(6)  Mexico. — There  is  general  agreement  that  much 
cooperative  work  can  be  developed  in  connection  with 
schools  and  charitable  or  social  agencies.  Even  where 
programs  for  such  activities  are  far  beneath  Christian 
ideals,  yet  participation  in  them  often  gives  an  oppor- 
tunity for  improving  government  standards.  Something 
in  this  direction  has  been  accomplished.  Some  of  the 
mission  schools  use  the  government  curricula.  In  Chi- 
huahua the  secretaries  of  the  Young  Men's  Christian  As- 
sociation taught  English  in  government  schools.  This 
opened  a  channel  of  influence  which  resulted  in  the  put- 
ting in  of  a  physical  director,  and  also  in  the  opening 
of  a  class  for  the  discussion  of  Christianity.  The  ma- 
jority of  the  students  were  thus  interested  in  the  Young 
Men's  Christian  Association. 

The  government  has  often  shown  itself  very  will- 
ing to  cooperate.  In  1912  President  Madero  sent  a 
friend  to  the  National  Convention  of  Christian  Workers 
to  inquire  how  he  might  best  help  the  evangelical  Church 
in  its  work.  The  State  Congress  of  Coahuila  subsidized 
several  mission  schools,  without  any  restrictions  what- 
ever as  to  religious  teachings.  A  unique  cooperation  has 
been  worked  out  through  several  years  at  the  People's 
Institute  at  Piedras  Negras,  which  was  founded  with  the 
purpose  of  forming  a  point  of  contact  between  evangeli- 
cal Christianity  and  the  higher  classes  of  Mexico.    The 


GOVERNMENTAL  AGENCIES  57 

laying  of  the  comer-stone  and  the  dedication  were  both 
official  acts,  carried  out  with  full  military  and  civil  cere- 
monies. A  subsidy  was  granted  by  the  state,  and  the 
municipality  shows  it  many  favors.  The  official  pro- 
grams of  national  holiday  celebrations  are  sometimes 
given  in  the  Institute.  Government  officials  appear  on 
its  lecture  courses.  Its  director  serves  on  the  muncipal 
board  of  education  and  has  a  place  assigned  him  among 
government  officials  at  public  functions.  In  relief  work, 
the  government  has  placed  its  resources  at  the  disposal 
of  the  Institute,  and  consults  the  director  in  regard  to 
law  enforcement. 

(7)  Paraguay. — A  most  interesting  example  of  gov- 
ernmental cooperation  is  that  described  by  Mr.  W.  B. 
Grubb  in  the  Report  of  Commission  I,  pages  34  and  35. 

(8)  Peru. — Any  profitable  cooperation  with  govern- 
mental agencies,  even  in  social  or  in  charitable  work, 
would  probably  be  impossible,  because  of  the  opposition 
of  the  Roman  Catholic  Church  which  seeks  to  exclude 
evangelical  influence  from  every  public  institution. 
Whatever  has  been  done  in  any  of  these  directions  has 
been  only  through  the  influence  of  Christian  people  act- 
ing privately. 

(9)  Porto  Rico. — A  union  with  governmental  agen- 
cies in  sanitary  and  antituberculosis  movements  is  be- 
lieved practicable;  also  cooperation  through  local  and 
police  courts  against  local  nuisances  and  immoralities. 
In  many  cases,  where  moral  and  social  interests  are  in- 
volved, the  initiative  can  be  taken  by  the  evangelical  in- 
terests. In  San  Juan  a  better  mutual  understanding 
between  missionaries  and  school  teachers  in  the  Depart- 
ment of  Education  has  been  secured.  The  governor  and 
mayor  have  agreed  to  back  united  charities.  In  at  least 
two  cases  municipalities  have  granted  buildings  or  land 
for  orphanages.  The  head  of  sanitation  has  agreed  to 
cooperate  with  a  district  nurse  to  teach  mothers  how  to 
care  for  children,  etc. 

(10)  Uruguay. — The  physical  director  of  the  Mon- 
tevideo Young  Men's  Christian  Association  has  also  be- 
come the  technical  director  of  the  Uruguayan  National 


S8  COOPERATION  AND  UNITY 

Committee  on  Physical  Education,  a  committee  named 
by  the  president  of  the  repubHc  and  responsible  for  the 
promotion  of  physical  education  throughout  the  country. 
The  government  has  placed  at  the  disposal  of  the  com- 
mittee fifty  thousand  dollars  a  year.  The  committee  has 
established  several  modern  playgrounds  in  the  city  of 
Montevideo.  A  correspondent  remarks :  "These  play- 
grounds are  exceedingly  popular.  In  them  children  are 
taught  North  American  games.  The  results  are  highly 
beneficial  to  the  physical  and  moral  life  of  the  city." 

2.      THE  YOUNG  MEn's  CHRISTIAN   ASSOCIATIONS  AND  THE 
GOVERNMENTS 

There  are  striking  examples  of  government  action  in 
assisting  educational  institutions  founded  and  conducted 
by  missionary  Societies,  notably  in  Bolivia,  Chile,  Argen- 
tina and  Brazil.  Much  interest  is  being  aroused  in  the 
educational  needs  of  the  Indian.  Pioneer  efforts  of  mis- 
sionaries in  this  respect  have  called  for  approval  and  in- 
terest from  Latin-American  governments.  The  import- 
ant work  of  the  Salvation  Army  in  certain  cities  has 
been  greatly  facilitated  and  strengthened  by  municipal 
action.  Almost  without  exception  the  beneficent  efforts 
of  medical  missionaries  and  nurses  with  their  dispen- 
saries and  hospitals  make  a  powerful  appeal  to  govern- 
ment officials,  with  the  result  that  substantial  support  has 
been  gained  in  several  instances. 

Several  of  the  governments  have  accorded  support  to 
student  camps  in  a  remarkable  way.  An  annual  inter- 
national camp  at  Piriapolis,  Uruguay,  has  four  times 
brought  together  delegations  of  university  men  from  dif- 
ferent countries.  From  the  start  in  1911  the  movement 
has  had  hearty  government  cooperation,  and,  during  two 
years  (1913  and  1914),  the  governments  of  Brazil,  Chile, 
Argentina  and  Uruguay  paid  the  travelling  expenses  of 
their  delegates.  The  last  named  loaned  materials  from  * 
the  Department  of  War  to  equip  the  camp  and  in  many 
other  ways  rendered  every  possible  help  to  make  it  a 
success.  Moreover,  the  diplomatic  representatives  of 
other  nations  in  Uruguay  and  various  cabinet  ministers 


GOVERNMENTAL  AGENCIES  59 

of  Uruguay  have  repeatedly  made  official  visits  to  the 
camp  and  have  given  their  unreserved  endorsement  to 
the  movement.  Among  the  diplomats  have  been  the  min- 
isters of  Argentina,  Chile,  Brazil,  Great  Britain  and  the 
United  States.  This  government  cooperation  and  offi- 
cial recognition  have  brought  to  the  movement  a  pres- 
tige and  importance  that,  combined  with  the  program 
and  motives  of  the  camps,  give  large  promise  for  the 
future.  These  student  gatherings  are  under  the  direc- 
tion of  the  Young  Men's  Christian  Association,  and 
seek  to  emphasize  the  importance  of  Bible  study  and 
communion  with  God  in  character  building.  The  basis 
of  the  remarkable  interest  of  governments  in  this  enter- 
prise is  undoubtedly  to  be  found  in  the  recognition  of 
the  need  of  friendly  international  relationships,  and  in 
the  large  influence  which  students  will  wield  in  determin- 
ing the  attitude  and  character  of  national  life. 

A  large  majority  of  the  leaders  in  governmental  af- 
fairs of  Latin  America  recognize  the  necessity  and  im- 
portance of  high  moral  character  in  their  people ;  un- 
fortunately, only  a  minority  believe  that  the  desired  char- 
acter can  be  achieved  by  means  of  the  Christian  religion. 
Not  a  few  stoutly  contend  that  religion  leads  to  immor- 
ality. Evidence  is  not  wanting  that  cooperation  will  be 
given  by  governments  and  officials  to  any  agency  that 
demonstrates  its  desire  and  ability  to  meet  the  physical, 
intellectual  and  moral  needs  of  the  people.  Several  gov- 
ernments are  active  in  campaigns  for  sanitation,  for  bet- 
ter housing  of  the  industrial  classes,  and  for  the  recep- 
tion and  assimilation  of  immigrant  people.  The  activity 
of  missionaries  in  these  directions  has  stimulated  muni- 
cipalities and  governments  to  make  appropriations  and  to 
appoint  commissions  for  the  extension  of  such  better- 
ment. 

Departments  of  education  of  various  Latin- American 
republics  have  given  hearty  support  to  the  Young  Men's 
Chistian  Associations'  plans  for  opening  hostels  as  social 
centers  for  students  in  Buenos  Aires  and  Manila.  Sec- 
retaries of  the  University  of  Buenos  Aires  Christian  As- 
sociation have  visited  the  leading  secondary  schools  of 


6o  COOPERATION  AND  UNITY 

Argentina  at  government  expense  with  a  view  to  relat- 
ing school  boys  to  the  program  of  the  Christian  Asso- 
ciation when  they  enter  the  universities. 

3.      MISSIONS   AND   OTHER   AGENCIES 

a.     The  Pan-American  Union. 

Chief  among  the  Pan-American  agencies  with  which 
there  are  large  possibilities  of  cooperation,  is  the  Pan 
American  Union  in  Washington,  D.  C.  The  officers  of 
this  Union  are  in  sympathy  with  any  well  organized  ef- 
fort to  improve  moral  and  religious  conditions  in  Latin 
America.  The  palatial  home  of  the  Union  affords  a 
splendid  social  center  through  which  one  may  become 
acquainted  with  official  representatives  of  the  Latin- 
American  republics ;  its  well-stocked  library  is  accessible, 
and  will  richly  reward  the  investigator.  The  Bulletin  of 
the  Pan  American  Union,  an  illustrated  monthly  maga- 
zine, has  repeatedly  made  favorable  mention  of  certain 
phases  of  missionary  work ;  its  pages  are  disseminating 
valuable  information  regarding  all  the  American  repub- 
lics throughout  North,  South  and  Central  America  and 
the  rest  of  the  world.  The  director  and  his  associates 
are  tireless  and  efficient  in  their  propaganda  of  pan- 
Americanism.  Through  addresses,  counsel  and  contrib- 
uted articles,  these  officials  can  render  service  to  all  agen- 
cies seeking  to  cooperate  with  the  people  of  Latin  Amer- 
ica in  accomplishing  their  part  of  the  world's  work.  The 
Pan  American  Union  is  in  a  position  to  receive  and  im- 
part information  which  will  prevent  misunderstandings, 
correct  wrong  impressions,  and  give  proper  interpreta- 
tions regarding  delicate  relationships  and  problems  which 
vitally  concern  the  Americans.  Missionary  agencies 
should  avail  themselves  of  the  help  to  be  gained  through 
the  Pan  American  Union,  and  also  through  the  Pan 
American  Society  of  New  York  City,  especially  with 
reference  to  proposed  conferences  and  conventions,  and 
the  reception  of  distinguished  persons  and  commissions 
from  Latin  America.  It  will  be  discovered  that  an  in- 
creasing number  of  visitors  will  come  to  Europe  and 
North  America  who  are  interested  in  the  application  of 


GOVERNMENTAL  AGENCIES  6i 

Christianity  to  the  problems  of  society.  By  cooperative 
effort  their  study  of  colleges,  schools,  hospitals,  play- 
grounds, charitable  institutions  and  Christian  associa- 
tions can  be  facilitated.  Through  these  Pan-American 
societies  specially  prepared  booklets  of  information  con- 
cerning the  social  betterment  institutions  of  the  United 
States,  Canada  and  Europe  might  be  distributed. 

b.  Cotiferences  Interested  in  Latin  America. 

The  Pan-American  division  of  the  American  Associa- 
tion for  International  Conciliation  is  appealing  to  the 
more  thoughtful  leaders  of  all  these  nations  through  its 
publications  and  through  the  visits  of  its  representatives. 
Missionary  agencies  should  be  familiar  with  such  publi- 
cations, and  should  know  of  the  visits  of  those  who  re- 
present such  agencies,  in  order  that  they  may  be  intro- 
duced to  the  work  of  missionaries.  There  can  be  no  more 
effective  campaign  for  international  conciliation  than  the 
international  student  conferences  of  Latin  America, 
which  are  being  conducted  by  the  Young  Men's  Chris- 
tian Association.  More  publicity  should  be  given  in  mis- 
sionary circles  to  the  annual  conferences  on  Latin  Amer- 
ica held  at  Clark  University,  Worcester,  Massachusetts, 
also  to  the  Pan-American  section  of  the  conference  of 
the  American  Academy  of  Political  and  Social  Science, 
as  well  as  to  the  conferences  held  annually  at  Lake  Mo- 
honk,  New  York,  and  to  the  annual  conferences  of  La- 
tin-American students  at  Lake  Geneva  and  Northfield. 
At  these  gatherings  there  are  notable  discussions 
of  economic,  political  and  social  phases  of  American  life. 
A  study  of  their  published  proceedings  will  acquaint  one 
with  much  helpful  information,  and  more  of  the  ablest 
missionaries  should  attend  and  be  heard  at  such  gather- 
ings. 

c.  Student  International  Organisations. 

A  most  cordial  and  friendly  relation  exists  between 
the  World's  Student  Christian  Federation  and  Corda 
Fratres  and  Cosmopolitan  clubs.  There  is  an  inter- 
change of  publications;  fraternal    delegates   attend   the 


62  COOPERATION  AND  UNITY 

conventions ;  and  the  officers  are  in  frequent  consulta- 
tion. The  motto  of  Corda  Fratres  is  "Above  all  Nations 
Humanity" ;  that  of  the  World's  Student  Christian  Fed- 
eration is  "One  in  Christ."  Latin-American  delegates 
who  attended  the  last  conference  of  the  World's  Stu- 
dent Christian  Federation  at  Lake  Mohonk  are  to-day 
wielding  a  powerful  influence  toward  the  realization  of 
unity  in  Christ  in  their  own  nations.  It  would  be  diffi- 
cult to  overemphasize  the  importance  of  the  most  hearty 
cooperation  of  all  organizations  interested  in  promoting 
friendly  relations  among  Latin-  and  Anglo-Americans. 
Let  each  and  all  frankly  admit  imperfections  and  vices 
in  the  respective  civilizations,  but  let  us  also  discover 
and  reveal  the  best,  and  having  done  so,  let  us  share  it 
with  others. 


CHAPTER  IX 

COOPERATION  IN  MINISTERING  TO  ANGLO- 
AMERICANS 

The  mission  Boards  have  long  recognized  the  import- 
ance of  fostering  Christian  work  among  foreigners  in 
mission  lands.  One  of  the  hindrances  to  foreign  mis- 
sion work  has  been  the  influence  of  travellers  and  resi- 
dents from  Christian  countries.  As  elsewhere,  the  need 
of  making  available  a  Christian  ministry  to  foreign  resi- 
dents is  recognized  by  the  Societies  doing  work  in  Latin 
America.  As  a  result  not  only  have  services  been  main- 
tained by  missionaries  from  Europe  and  America,  but 
often  there  has  been  cooperation  in  union  church  serv- 
ices. Sixty  years  ago  Dr.  David  Trumbull  made  a  suc- 
cessful attempt  to  unite  in  one  religious  center  all  Eng- 
lish-speaking evangelicals  in  the  city  of  Valparaiso.  That 
work  continues.  Another  conpsicuous  example  in  Chile 
of  successful  union  work  is  that  of  the  Union  Church 
in  Santiago  of  which  the  Rev.  Dr.  Lester  is  the  present 
pastor. 

There  have  been  many  notable  and  successful  efforts 
by  single  denominations  to  reach  all  the  denominations 
represented  by  the  English-speaking  community  of  large 
Latin-American  cities.  Among  these  might  be  men- 
tioned the  Methodist  Episcopal  Church  and  the  Scotch 
Presbyterian  Church  in  Buenos  Aires,  which  are  nomi- 
nally sectarian  but  are  really  interdenominational.  It 
might  be  said  that  in  all  the  cities  where  there  are  no 

63 


64  COOPERATION  AND  UNITY 

churches  for  English-speaking  residents  alone  the  de- 
nominational English  service  conducted  is  practically 
always  really  union  in  its  nature. 

In  the  interest  of  such  interdenominational  services  for 
English-speaking  communities  throughout  the  world,  the 
Foreign  Missions  Conference  of  North  America  has  con- 
stituted a  Committee  on  the  Religious  Needs  of  Anglo- 
American  Communities  Abroad.  Under  the  auspices  of 
this  committee  pastors  are  sent  to  these  churches  abroad 
and  their  work  is  subsidized  until  the  communities  can 
care  for  it  entirely  themselves.  At  present  there  are 
three  churches  in  Latin  America  with  which  the  Anglo- 
American  Communities'  Committee  is  in  touch. 

In  the  City  of  Mexico  there  is  a  Union  Church.  It 
had  reached  the  stages  of  self-support  and  of  large  in- 
fluence in  the  capital  of  Mexico,  when  the  national  un- 
rest compelled  it  to  seek  financial  aid  again  from  the 
committee.  In  1914  another  evangelical  English-speak- 
ing service  in  Mexico  City  under  the  care  of  a  Metho- 
dist denomination  joined  with  the  Union  Church,  so  that 
now  the  work  represents  practically  a  union  of  all  the 
evangelical  denominations  in  the  city.  The  Union  Church 
of  Rio  de  Janeiro,  Brazil,  is  of  more  recent  growth. 
In  the  spring  of  1914  the  Rev.  Herbert  A.  Manchester, 
D.D.,  formerly  of  East  Boston,  Massachusetts,  took 
charge  of  the  work  of  the  Union  Church.  He  reports 
encouraging  progress.  The  Union  Church  of  the  Canal 
Zone  is  the  most  recent  of  all  such  organizations  in  Latin 
America.  It  is  having  an  interesting  development  and 
meets  an  important  need. 

Plans  should  be  devised  for  work  among  sailors  in 
various  ports  as  yet  unprovided  for. 


CHAPTER  X 

NATIONAL  IDEALS  AS  A  UNIFYING  MOTIVE 

Any  survey  of  the  forces  making  for  unity  in  Latin 
America  would  not  be  complete  without  taking  into  ac- 
count the  strong  nationalistic  spirit  of  these  countries. 
That  this  feeling  will  be  active  in  the  evangelical 
Churches  in  the  future  is  inevitable,  especially  with  the 
example  before  them  of  the  Roman  Catholic  Church 
which,  though  its  several  orders  differ  as  widely  as  do 
evangelical  denominations,  yet  wields  over  all  a  single  au- 
thority. As  Prof.  Giovanni  Luzzi  says,  "Accustomed  as 
they  are  to  the  great  idea  of  the  unity  of  the  Church, 
they  have  no  sympathy  with  our  accentuated  denomina- 
tionalism." 

I.      THE     STRONG     NATIONALISTIC     FEELING     AMONG    THE 
CHURCHES 

Probably  in  no  other  country  except  Japan  have  the 
missionaries  encountered  so  strong  a  nationalistic  feel- 
ing as  in  some  Latin-American  lands.  It  is  one  appeal 
that  can  always  be  counted  on  everywhere  to  bring  a 
sympathetic  response.  It  would  seem  that  the  countries 
in  which  it  has  shown  itself  most  strongly  in  connection 
with  the  evangelical  Churches  are  Brazil,  Chile,  Porto 
Rico  and  Mexico.  If  well  trained  leaders  are  gradually 
developed  and  put  in  control,  it  may  fairly  be  expected 
that  larger  advances  will  be  made  and  that  a  stronger 
Church  will  develop,  even  though  for  a  time  schismatic 
tendencies  might  show  themselves  during  the  period  of 
immature  church  consciousness. 


(^  COOPERATION  AND  UNITY 

In  fact,  a  desire  to  secure  eventually  a  national  Church 
to  which  all  the  evangelical  Christians  shall  belong  is 
discernible  in  parts  of  Latin  America,  just  as  it  is  in 
China,  though  less  organized.  Porto  Rico  seems  to  be 
the  leader  in  this  matter,  Mr.  J.  E.  McAfee  writes 
very  strongly  on  the  possibilities  and  tendencies  as  he 
saw  them :  "I  plead  for  the  earliest  practicable  organiza- 
tion of  an  evangelical  Church  on  the  island,  which  shall 
draw  into  one  organization  the  churches  of  all  the  evan- 
gelical bodies.  This  organization  need  not  completely 
obliterate  distinctions  between  the  denominational  forces 
sent  into  the  island  from  the  religious  bodies  in  the 
States.  It  should,  however,  be  so  compactly  formed  that 
every  evangelical  church  member  would  feel  himself 
more  a  part  of  the  one  evangelical  Church  of  Porto  Rico 
than  an  adherent  of  a  denomination  which  may  have  his- 
toric distinction  and  value  to  a  resident  in  the  United 
States,  but  which,  in  the  nature  of  the  case,  can  have 
only  an  artificial  importance  in  Porto  Rico.  There  is  al- 
ready a  disposition  among  the  more  intelligent  native 
evangelical  leaders  to  move  in  this  direction.  They  will 
sooner  or  later  demand  a  union  of  their  forces,  and  cer- 
tainly those  who  have  gone  to  the  island  to  carry  the 
evangelical  message  should  not  be  in  the  attitude  of 
blocking  or  hindering  such  a  reasonable  and  wholesome 
tendency.  They  should  rather  be  forward  to  promote  it, 
encouraging  every  movement  among  the  Porto  Rican 
people  in  this  direction,  and  guiding  their  counsels  so 
that  the  initial  errors,  otherwise  inevitable,  may  be 
avoided." 

Another  confirmation  of  this  underlying  desire  among 
the  Latin  Americans  for  national  evangelical  Churches  is 
found  in  Mexico.  A  movement  of  independence  from 
foreigners  and  missionary  support  was  begun  by  preach- 
ers who  had  been  previously  employed  by  mission 
Boards,  some  of  them  from  the  United  States,  but  most 
of  them  Mexicans.  They  refused  to  have  anything  to  do 
with  mission  Boards,  identifying  them  with  a  foreign  in- 
vasion. They  appealed  particularly  to  the  patriotism  of 
the  people,  and  naturally  to  their  prejudices.     At  one 


NATIONAL  IDEALS  67 

time  in  the  Mexican  churches  in  San  Antonio,  Texas, 
there  was  such  a  strong  movement  that  the  denomina- 
tional churches  were  practically  depopulated,  and  all  the 
Mexicans  came  together  in  an  immense  "Iglesia  Evan- 
gelica  Independiente."  This  movement  grew  very  rap- 
idly for  a  while.  The  pastors  received  no  stated  sal- 
ary. It  was  largely  wrecked  on  the  financial  rock, 
though  there  are  still  some  strong  congregations  ex- 
isting and  doing  good  work.  While  it  seemed  to  the 
missionaries  that  the  whole  movement  was  selfish,  yet 
its  great  temporary  success  showed  the  strong  appeal 
nationalism  makes  and  the  tendency  among  all  the  peo- 
ple to  unite  in  a  national  Church  which  refuses  to  rec- 
ognize the  differences  which  exist  in  the  United  States. 

2.      THE  USEFULNESS  OF  THIS  FEELING 

The  nationalistic  spirit  is  found  more  largely  among 
the  better-educated  people.  Where  the  churches  are 
made  up  of  classes  not  accustomed  to  think  for  them- 
selves this  question  does  not  appear.  The  great  prob- 
lem for  those  who  are  interested  in  the  development  of 
evangelical  Churches  in  Latin  America  is  to  use  this  ever- 
present  feeling  of  nationalism  to  develop  unity  in  the 
Church  and  not  to  destroy  it.  By  making  this  feeling  a 
cause  for  division  between  missionaries  and  national 
workers,  as  it  often  proves  to  be,  all  thought  of  unity 
ceases.  If  missionaries  can  see  that  inevitably  other  na- 
tions, when  given  the  privilege  of  interpreting  the  Bible, 
will  take  the  same  liberty  that  we  have  enjoyed,  and 
when,  without  trying  to  force  our  denominationalism  on 
them,  they  use  this  spirit  of  national  pride  as  an  incentive 
toward  a  united  Church,  self-supporting  and  self-propa- 
gating, with  liberty  of  thought,  yet  united  with  Christ, 
they  shall  have  rendered  a  great  service  for  these  na- 
tions which  will  react  in  a  most  beneficient  way  on  the 
Churches  at  the  home  base. 

Evidences  multiply  in  many  fields  that  if  the  appeal 
were  made  to  loyalty  to  the  Word  of  God  and 
to  the  nation  rather  than  to  the  denomination, 
probably    many    strong    men    would    accept    the  chal- 


68  COOPERATION  AND  UNITY 

lenge.  One  who  has  had  large  opportunity  of  receiv- 
ing the  confidence  of  the  educated  classes  in  Latin  Amer- 
ica says  that  it  is  a  constant  surprise  to  him  to  find  how 
many  of  these  men  are  reading  the  Bible,  praying  and 
taking  Christ  as  their  example,  while  yet  looking  upon 
the  denominational  Churches  as  foreign  organizations 
with  complicated  differences  which  they  cannot  under- 
stand and  in  which  they  have  little  interest.  They  be- 
lieve they  are  Christians  without  making  a  choice  be- 
tween these  foreign  expressions  of  theology  and  church 
organization.  One  such  young  man,  who  has  gone  so 
far  as  to  hold  evangelical  meetings  in  theatres  and 
churches,  having  prayer-meetings  with  the  workers  be- 
fore each  gathering  and  after-meetings  with  inquirers, 
recently  said,  when  asked  how  he  could  so  fully  break 
with  his  old  Church  and  yet  not  join  any  evangelical 
Church,  "I  feel  that  it  would  narrow  my  influence,  if  I 
joined  any  one  of  the  denominations.  But  just  organize 
a  national  Church  and  I  will  be  the  first  to  join." 

3.      DANGERS   TO   BE  AVOIDED 

Undoubtedly  there  are  great  dangers  in  using  national- 
ism as  an  incentive  to  build  up  the  Church.  Unduly  em- 
phasized, it  means  the  exclusion  of  sympathy  with  any 
except  the  Latin-American  peoples,  and  a  refusal  of  that 
world-wide  fellowship  and  interdependence  which  is  one 
of  the  strongest  powers  of  the  church  militant.  This 
kind  of  division  and  distrust  would  be  worse  than  the 
old  divisions  of  denominationalism.  Just  after  the  Re- 
form laws  were  given  to  Mexico,  in  the  time  of  Juarez, 
there  was  a  wide  feeling  among  the  liberal  Mexicans 
that  they  should  help  to  build  a  national  evangelical 
Church,  much  as  they  wished  to  encourage  Masonry,  in 
order  that  this  might  be  a  strong  opposing  movement  to 
the  clerical  party.  With  such  a  purpose,  no  strong  spir- 
itual movement  could  be  developed.  Yet,  most  certain- 
ly, this  deep  spirit  of  nationalism  and  patriotism,  so 
overpoweringly  felt,  should  be  most  carefully  considered 
and  utilized  in  the  wisest  and  largest  way  in  the  de- 
veloping of  unity  in  the  evangelical  Church  in  those 
lands. 


CHAPTER  XI 

COOPERATION  AT  THE  HOME  BASE 

It  would  seem  to  be  axiomatic  that  there  must  be 
a  synchronous  development  in  cooperative  methods 
among  the  Churches  at  home  and  among  those  workers 
who  represent  them  on  the  field.  Cooperation  at  the 
home  base  demands  cooperation  on  the  field  and  vice 
versa.  It  is  therefore  quite  important  that  we  should 
remind  ourselves  of  what  has  been  already  accomplished 
at  home  and  to  note  especially  those  methods  which  are 
particularly  applicable  to  possible  plans  in  the  work  in 
Latin  America. 

Speaking  generally  it  may  be  said  that  in  Europe  and 
North  America  the  Churches  have  passed  through  the 
stage  of  debate  as  to  the  desirability  of  getting  together 
and  have  entered  upon  the  stage  of  experimentation.  The 
last  decade  has  seen  the  formation  of  a  large  number  of 
cooperative  agencies  for  carrying  on  mission  work  and 
the  cordial  acceptance  of  these  agencies  as  effective  in- 
struments in  the  prosecution  of  their  work  by  most  of 
the  mission  Boards. 

Conspicuous  among  these  efforts  and  as  an  illustra- 
tion of  what  has  been  done,  note  the  attempts  with  ref- 
erence to  educational  movements.  Manifestly  there  has 
been  a  tremendous  waste  when  each  denomination  was 
forced  to  develop  a  system  for  acquainting  its  home  con- 
stituency with  the  situations  in  foreign  countries.  The 
background  of  national  history  and  the  development  of 
national  life  was  the  same  in  every  case.    The  underly- 

69 


70  COOPERATION  AND  UNITY 

ing  problems  were  the  same,  the  great  outstanding  needs 
were  the  same,  and  it  was  only  in  the  comparatively 
limited  sphere  of  each  denomination's  own  work  that 
there  was  differentiation.  More  than  that  it  was  plainly 
manifest  that  no  mission  could  do  its  work  effectively 
without  some  acquaintance  with  what  other  denomina- 
tions were  doing.  What  could  be  more  natural  than  that 
a  single  agency  should  be  devised  to  study  and  furnish 
information  that  would  be  used  by  all  the  Boards.  In 
North  America  the  Missionary  Education  Movement  has 
incarnated  this  idea  and  its  effective  work  has  received 
the  approval  of  both  home  and  foreign  mission  Societies 
and  through  what  is  called  the  Committee  of  Twenty- 
Eight,  this  movement  has,  to  all  intents  and  purposes, 
become  a  part  of  their  organizational  machinery. 

As  the  result  of  this  experiment  in  missionary  educa- 
tion, other  phases  of  the  work  in  which  there  is  a  com- 
mon denominator  for  all  the  Boards  are  demanding  simi- 
lar treatment.  Why  should  not  the  publicity  side  of  mis- 
sion work  be  carried  on  cooperatively,  a  bureau  having 
the  responsibility  for  keeping  missions  before  the 
churches  through  missionary  magazines,  charts,  leaflets, 
stereopticons,  maps,  costumes,  plays  and  exhibits  ?  Other 
fields,  such  as  the  development  of  adequate  methods  of 
church  support,  the  cultivation  of  individual  givers, 
methods  of  securing  legacies,  annuities,  etc.,  suggest 
themselves  and,  perhaps  most  important  and  vital  of  all, 
is  the  need  of  perfecting  the  methods  of  recruiting  can- 
didates. Not  only  must  workers  be  discovered  but  those 
of  high  qualifications  must  be  sought.  Nor  is  it  be- 
yond the  scope  of  the  ideal  that  there  should  be  some 
plan  of  exchange  and  transfer  of  candidates  when  there 
is  an  oversupply  of  applicants  in  one  Board  and  a  scarcity 
in  another.  It  is  a  matter  of  the  greatest  encourage- 
ment that  in  all  these  fields  a  beginning  has  been  made 
to  accomplish  these  purposes.  The  natural  expression 
of  these  needs  is  found  in  the  co;iferences  of  Mission 
Boards  and  Societies  which  are  hold  annually  in  Ger- 
many, in  Great  Britain  and  in  North  America ;  the  Bible 
and  Tract  Societies;  the  Board  of  Missionary  Study,  in 


THE  HOME  BASE  71 

Great  Britain,  and  the  Board  of  Missionary  Preparation, 
in  North  America;  the  Student  Volunteer  Movement; 
the  Laymen's  Missionary  Movement;  and  like  organiza- 
tions having  a  national  or  an  international  scope. 

Is  it  not  well  also  to  remind  ourselves  that  the  most 
conspicuous  illustration  of  this  spirit  of  cooperation  yet 
attempted  v^^as  the  World  Missionary  Conference  at  Ed- 
inburgh, v^hich  has  perpetuated  itself  in  its  Continuation 
Committee  and  that  the  spirit  there  aroused  has  made  it 
inevitable  that  the  Panama  Congress  should  be  held? 
What  Edinburgh  did  for  the  non-Christian  Mrorld,  Pa- 
nama may  fairly  be  expected  to  do  for  Latin  America. 

It  is  not  beyond  possibility  that  just  as  Edinburgh 
marked  the  beginning  of  a  broad  consultative  cooperation 
with  reference  to  the  non-Christian  world,  Panama  might 
mark  a  still  closer  cooperation  of  the  interested  Boards 
and  Societies,  a  cooperation  bearing  somewhat  more  in- 
timately on  administrative  problems  and  executive  proc- 
esses. The  experience  of  Edinburgh  is  behind  us  and 
the  values  growing  out  of  its  work  and  that  of  its  Con- 
tinuation Committee  have  emerged  sufficiently  to  give 
confidence  and  courage.  The  Boards  and  Societies  at 
work  in  Latin  America  are  not  so  numerous  or  so  wide- 
spread as  to  bases  as  were  those  interested  in  Edin- 
burgh. The  areas  within  which  cooperation  might  be 
attempted  are  not  so  great  as  in  the  case  of  the  non- 
Christian  world.  Inter-Board  experience  in  cooperative 
matters  at  home  and  abroad  is  much  richer  and  more 
varied  than  in  1910.  The  conviction  of  home  base  con- 
stituencies with  reference  to  the  need  for  and  the  value 
of  cooperation  has  been  growing  apace  during  the  last 
half  decade.  A  world  war  has  driven  home  most  poig- 
nantly the  demand  for  a  triumphant  Christianity  as  the 
bulwark  of  civilization  itself.  Finally,  in  such  an  organi- 
zation as  the  Committee  on  Cooperation  in  Latin  Amer- 
ica there  is  already  a  beginning  of  an  agency  which  can 
be  made  to  give  expression  in  vital  and  effective  ways 
to  purposes  and  plans  which  may  eventuate  at  Panama 
and  to  which  the  administrative  agencies  may  subse- 
quently give  their  approval. 


CHAPTER  XII 
THE  CASE  FOR  COOPER'ATION  STATED 

I.      THE  NUMBER  OF  AGENCIES  NOW  AT  WORK  IN  LATIN- 
AMERICAN   COUNTRIES 

The  number  of  sending  Societies  at  work  in  each  of  the 
Latin-American  areas  (exclusive  of  the  women's  aux- 
iliary Societies  and  the  Latin-American  sending  Socie- 
ties), as  shown  by  the  directory  of  missionary  agencies 
in  the  appendix  to  this  volume,  together  with  the  popu- 
lation of  these  various  areas  as  given  in  the  Statesman's 
Year  Book  for  191 5,  is  shown  in  the  following  table.  In 
explanation  of  these  figures  it  should  be  said  that  many 
of  the  Societies  here  listed  are  small  and  represent  a 
very  inconsiderable  work.  Some  of  them  pay  only  pass- 
age way  for  their  few  workers,  leaving  them  afterward 
largely  to  make  their  own  support.  Thus  Central  Amer- 
ica, with  fourteen  Societies,  has  actually  only  three 
strong  Boards  capable  of  supporting  more  or  less  ex- 
pensive educational  work.  Venezuela  has  only  one  such 
Board : 

Societies        Population 

Argentina    19  7,467,878 

Bolivia    7  2,520,540 

Brazil   15  24,308,219 

British  Guiana   13  304,149 

Central    America,    Pana- 
ma and  Canal  Zone  . .     16  5,287,339 

Chile 9  3,505,317 

72  _^ 


THE  CASE  STATED  73 

Colombia    3  5,101,101 

Cuba   12  2469,125 

Dutch  Guiana    2  86,134 

Ecuador   6  1,500,000 

Haiti  and  Santo  Domingo  8  3,100,000 

Jamaica    13  864,864 

Lesser  Antilles  and   Ba- 
hamas     12  1,315.411 

Mexico 17  15,501,684 

Paraguay  8  850,000 

Peru    7  4,500,000 

Porto  Rico    16  1,118,012 

Uruguay 8  1,279,359 

Venezuela    7  2,755,685 

Totals   65  83,834,817 

After  making  all  due  allowance  for  the  varying  strat- 
egic importance  of  these  republics,  one  has  only  to  pon- 
der on  these  figures  to  reach  the  conclusion  that  the 
present  distribution  of  the  mission  forces  has  been  de- 
termined by  some  other  factor  than  the  needs  of  the 
fields.  It  is  hard  to  see  why  Porto  Rico,  with  1,118,000 
people,  should  have  sixteen  Societies,  and  Brazil,  with 
24,308,219  have  fifteen,  or  Venezuela,  with  2,755,685 
only  seven,  or  Colombia,  with  5,101,101,  only  three,  or 
why  Mexico,  with  15,501,684  or  Argentine  with  7,467,- 
878,  should  have  more  than  Brazil.  Granting  ^  that 
the  desire  of  so  many  Societies  to  enter  this  field  is  an 
indication  of  religious  zeal  and  consecration,  we  cannot 
avoid  the  conclusion  that  it  is  zeal  without  knowledge 
and  a  campaign  lacking  strategy. 

2.      CONFUSION,     ENTANGLEMENT     AND     WASTE     IN     THE 
NATURE  OF  THE  WORK 

There  is  also  an  almost  hopeless  confusion  and  entan- 
glement in  the  nature  of  the  work  carried  on  which  in- 
volves unnecessary  expenditure  of  time,  men  and  money. 
For  example:  Each  mission  is  left  to  itself  in  the  mat- 
ter of  periodicals,  there  being  six  in  Argentina,  one  in 


74  COOPERATION  AND  UNITY 

Uruguay,  three  in  Chile,  two  in  Porto  Rico,  five  in 
Cuba,  eleven  in  Brazil,  nine  in  Mexico,  two  in  Peru,  four 
in  Central  America.  As  there  are  only  two  languages, 
Spanish  and  Portuguese,  which  suffice  to  cover  the  whole 
of  South  America  apart  from  the  Indian  tongues,  the 
needlessness  of  this  situation  is  apparent.  For  any  one 
of  these  countries  to  divide  its  strength  in  the  produc- 
tion of  literature  seems  well-nigh  inexcusable.  The  same 
infelicitous  condition  appears  when  we  consider  higher 
education.  In  place  of  strong,  adequate,  influential  insti- 
tutions we  find  them  small  and  struggling,  inadequately 
staffed  and  poorly  equipped,  absorbing  the  energies  of 
many  men  who  might,  under  a  proper  organization,  be 
released  for  evangelistic  work. 

3.      THE  RECOGNITION   OF  THE  PROBLEM   BY   MISSIONARIES 

One  is  interested  to  note,  however,  that  there  seems 
to  be  among  the  missionaries  themselves  a  keen  sense  of 
the  need  of  cooperation  and  a  very  real  willingness  to 
bring  it  about.  The  response  which  was  received  to  the 
circular  letter  sent  out  February  14,  1914,  by  the  Com- 
mittee on  Cooperation  in  Latin  America  indicates  this, 
and  Mr.  Inman's  report  of  his  visit  to  the  fields  in  July, 
1914,  confirms  it. 

Neither  the  missionary  Societies  nor  the  missionaries 
working  in  Latin  America  should  dare  to  close  their  eyes 
to  the  need  of  cooperation.  It  is  demanded  in  the  inter- 
est of  economy  and  efficiency,  but  even  more  because  of 
the  moral  effect  it  will  have  upon  the  people.  "Too 
long,"  writes  a  worker  from  Cuba,  "have  evangelical 
missions  in  these  countries  been  scoffed  at  because  of 
the  enormous  number  of  'sects'  existent  in  Protestant- 
ism," and  this  is  confirmed  by  another  missionary  leader 
who  has  written  as  follows  of  the  moral  effect  of  evan- 
gelical cooperation :  "There  is  one  point  which  it  seems 
to  me  is  not  adequately  treated  in  our  discussion  of  co- 
operation, and  that  is  the  moral  effect  upon  the  people. 
I  cannot  help  thinking  that,  particularly  in  Latin  Amer- 
ica, where  the  Roman  Catholic  Church  makes  so  much  of 
its  unity  as  against  the  divided  forces  of  Protestantism, 


THE  CASE  STATED  75 

this  is  a  point  of  special  value  and  might  be  investigated 
and  discussed  as  a  separate  topic.  For  instance,  to  know 
what  is  the  consensus  of  opinion  on  the  part  of  the  mis- 
sionaries and  what  are  the  views  of  the  natives  on  the 
subject  would  go  far  towards  convincing  the  skeptical. 
We  are  far  from  having  unanimous  backing  for  coopera- 
tion even  among  the  ecclesiastics  of  our  Churches." 

This  idea  cannot  be  too  strongly  emphasized  and 
should  be  brought  to  the  front  in  any  discussion  of  the 
topic.  If  constructive  work  is  to  be  done  in  Latin  Amer- 
ica it  must  be  accomplished  in  the  face  of  two  great 
obstacles.  As  in  other  portions  of  the  world  it  is  con- 
fronted by  the  moral  inertia  which  is  imbedded  in  every 
human  life,  but  in  Latin  America  it  is  also  confronted  by 
an  age-long  and  accepted  ecclesiastical  idea  which  finds 
expression  in  a  unified  Church.  Instead  of  challenging 
this  idea,  the  evangelical  forces  should  make  it  an  ideal 
and  utilize  it  for  their  reorganization.  It  is  not  wisdom 
to  spend  time  combating  what  can  be  utilized,  or  re- 
fusing an  ideal  simply  because  it  has  been  abused  or  is 
associated  with  teaching  with  which  we  cannot  agree.  In 
this  respect  Latin  America  would  seem  to  present  a  field 
peculiarly  ripe  for  an  experiment  in  united  work.  Its 
languages  are  few,  its  people  homogeneous;  its  ecclesi- 
astical history,  though  sad,  is  suggestive. 


CHAPTER  XIII 
FUTURE  COOPERATION 

I.      PROBLEMS    INVOLVED    IN    COOPERATION 

If  cooperation  in  principle  and  in  practice  with  refer- 
ence to  Christian  work  in  Latin  America  is  to  come  to 
its  widest  and  best  expression,  this  will  have  a  bear- 
ing on  the  activities  both  of  the  Boards  and  Societies 
at  the  home  base  and  of  the  evangelical  forces  on  the 
field.  Some  problems  will  have  to  find  their  solution 
mainly  at  the  home  base,  some  mainly  in  the  Latin- 
American  countries  and  some  must  wait  for  the  correla- 
tion and  interrelation  of  both  home  and  field  forces. 

a.     The  Attitude  Tozvard  the  Historic  Church. 

Perhaps  the  most  important,  because  the  most  diffi- 
cult, of  all  these  questions  relates  to  the  attitude  which 
the  missionary  Societies  and  the  forces  on  the  field  should 
take  toward  the  Roman  Catholic  Church.  Face  to  face 
with  abuses  which  have  grown  up  through  centuries,  it 
is, not  surprising  to  find  a  practically  unanimous  opinion 
and  unbroken  front  on  the  part  of  the  missionary  body 
as  to  the  impossibility  of  cooperation  with'  the  Roman 
Catholic  Church.  Even  non-missionary  writers  cannot 
avoid  calling  attention  to  the  extent  to  which  the  ideals 
of  Christianity  have  been  blurred  by  the  prevailing  type 
of  religion.  Professor  E.  A.  Ross,  in  his  recent  book, 
after  speaking  of  the  Roman  Catholic  Church  in  as  kindly 
terms  as  possible,  cannot  refrain  from  expressing  his 

76 


FUTURE  COOPERATION  'j'j 

own  sense  of  shock  at  the  prevailing  irreverence,  and 
gives  some  startling  examples.*  Many  missionaries  and 
other  evangelical  Christians  feel  themselves  bruised  in 
spirit  and  goaded  to  what  they  deem  is  righteous  in- 
dignation by  such  irreverence  and  by  obstructionist  and 
obscurantist  movements  and  tactics  on  the  part  of  the 
dominant  ecclesiasticism  as  well  as  by  the  ignorance  and 
superstitions  which  have  been  allowed  to  continue 
largely  unabated  among  the  lower  classes.  These  evan- 
gelicals feel  the  summons  to  a  militant  type  of  evan- 
gelism which  does  not  shrink  from  controversy  and 
which  perhaps  can  rouse  the  people  from  indifference 
on  the  one  hand  and  free  them  from  the  over-weening 
and  rigid  control  of  the  prevailing  priesthood  on  the 
other,  if  only  the  burning  message  can  find  an  adequate 
hearing.  These  doughty  knights  errant  feel  that  if  only 
the  administrators  and  members  of  mission  boards  and 
Societies  at  the  home  base  could  experience  the  field  situ- 
ations as  these  really  are,  the  militant  type  of  evangelism 
would  be  seen  to  be  inescapable  and  efficacious.  On  the 
other  hand,  the  administrators  and  others  who  are 
choosing  the  missionaries,  who  supervise  and  support 
their  work,  and  who  live  in  the  mere  equable  amosphere 
of  the  home  base  lands,  while  deprecating  in  the  ex- 
treme the  conditions  which  give  pain  to  the  evangeli- 
cals in  many  of  these  fields,  yet  feel  that  a  constructive 
message,  delivered  in  the  spirit  of  unconquerable  good 
will  even  though  in  the  atmosphere  of  hostility,  will 
surely  in  the  long  run  accomplish  the  greater  end. 
There  can  be  little  doubt  that  this  Christian  conscious- 
ness in  the  home  base  lands  is  increasingly  insistent 
that  on  the  mission  fields  the  workers  shall  find  well- 
wishers  and  friends  for  their  work  wherever  and  when- 
ever this  can  be  done  without  the  disavowal  of  funda- 
mental principles.  In  a  word,  it  is  believed  that  the  time 
has  come  for  cooperation  wherever  this  may  be  had. 
Complete  agreement  in  doctrine  or  polity  should  not  be 
required  in  these  lands  of  Latin  America  for  cooper- 
ation, for  instance,  in  spheres  of  moral  and  social  uplift. 

*E.  A.  Ross,  "South  of  Panama."    304. 


78  COOPERATION  AND  UNITY 

b.  The  Distribution  of  Fields  and  Forces. 

A  question  to  be  decided  mainly  at  the  home  base 
relates  to  the  distribution  of  the  fields  and  forces  among 
the  Societies  wherever  practicable.  The  conditions  in 
Latin  America  demand  that  Boards  should  be  willing 
not  only  to  enter  new  fields,  but  also  to  consider  with- 
drawal from  districts  now  overcrowded.  Such  with- 
drawal should  be  in  every  case  simpl)  a  transfer  of 
forces  to  more  needy  territory,  and  should  not  be  re- 
garded as  in  any  sense  a  relinquishment  of  interest  and 
responsibility  with  respect  to  the  field  as  a  whole. 

c.  Adjustments  of  Denominational  Activities. 

A  third  question  pertains  to  the  delicate  adjust- 
ments that  are  called  for  which  will  enable  the  various 
evangelical  Communions  at  work  in  Latin  America  so 
to  relate  their  activities  each  to  the  other  that  a  united 
front  may  be  maintained  on  the  field,  while  keeping  full 
faith  with  the  polities  and  doctrinal  standards  of  the  sup- 
porting constituencies.  No  finer  thinking  is  being  done, 
no  nobler  achievements  are  coming  to  pass,  in  any  field 
than  those  which  relate  to  such  adjustments.  A  way 
can  be  found  for  all  evangelical  forces  to  exhibit  their 
unity  with  respect  to  the  fundamental  tenets  and  spirit 
of  the  evangelical  faith  and  still  maintain  the  right  of 
denominational  judgment,  conviction  and  practice.  The 
discovery  of  these  unifying  processes  will  be  of  surpass- 
ing value.  Everything  done  cooperatively,  however  in- 
significant in  itself,  is  a  step  towards  the  larger  end. 

d.  The  Organisation  of  Cooperative  Agencies. 

It  would  seem  to  be  important  that  any  organizations 
on  the  field  formed  for  the  prosecution  of  the  work  under 
closer  cooperation  should  correspond  to  those  at  the  home 
base  and  have  as  their  main  object  the  carrying  out  of 
policies  generally  agreed  upon.  As  rapidly  as  the  mis- 
sionary Societies  can  get  together,  provision  should  be 
made  for  conferences  or  combinations  on  the  field  to 
carry  out  the  ideas  suggested. 


FUTURE  COOPERATION  79 

2.      COOPERATIVE   PLANS   FOR   EACH    LATIN-AMERICAN 
COUNTRY 

a.  In  Argentina. 

A  correspondent  suggests  three  distinct  opportunities. 

(i)  A  Union  Press  and  Depository  for  Literature. — 
"It  is  a  pity  that  we  now  have  five  small  presses  and  de- 
positories, each  cared  for  by  one  or  more  otherwise  over- 
worked workers  and  none  reaching  a  really  high  point 
of  efficiency.  A  really  up-to-date  union  press  would  have 
enough  patronage  from  the  missions  so  that  its  energies 
would  not  have  to  be  given  to  printing  catalogues  to  pay 
expenses.  I  believe  such  a  press  would  greatly  relieve 
several  of  the  organizations  now  trying  to  carry  on  their 
own  presses  at  great  sacrifice  and  would  give  for  our 
whole  cause  a  much  greater  and  richer  product  than  we 
now  have. 

(2)  A  Union  School  and  College. — "Surely  a  union 
(and  consequently  better  grade)  school  and  college 
work  in  the  Argentine  would  greatly  strengthen  our 
cause.  It  would  hold  many  of  the  children  of  English- 
speaking  families  who  are  now  lost  to  us  by  the  asso- 
ciations of  schools  they  must  attend  at  present.  It  would 
give  us  a  better  educated  constituency  from  which  to 
get  our  native  and  Anglo-Argentine  ministry.  It  would 
surely  attract  to  us  and  educate  effectively  the  children 
of  many  leading  Argentine  families  who  feel  greatly  the 
shortcomings  of  their  own  educational  system. 

(3)  Union  Evangelical  Churches  for  Student  Classes. 
— "The  educated  young  men  and  influential  men  in 
Argentina  are  not  ready  to  respond  to  the  call  of  sects. 
They  are  rather  repelled  by  anything  which  looks  to  them 
like  dogmatism.  An  Iglesia  Evangelica  (Evangelical 
Qiurch),  would  have  in  its  freedom  from  sectarianism 
an  immediate  appeal  to  them.  The  time  is  ripe  for  such 
an  undertaking  in  Buenos  Aires." 

b.  In  Brazil. 

For  Brazil  the  following  suggestions  have  been  made: 

(i)     A    Committee   of   Cooperation. — The   duties    of 

this  committee  should  be  defined  in  regulations  adopted 


8o  COOPERATION  AND  UNITY 

by  the  denominations  operating  within  the  territory.  In 
general,  the  duties  of  the  committee  should  relate  to  the 
supervision  of  all  union  features;  the  constant  study  of 
conditions  and  needs  and  the  recommendation  from  time 
to  time  to  an  interdenominational  legislative  body  of  defi- 
nite policy  and  procedure ;  and  the  calling  of  and  prepar- 
ation for  a  periodical  convention,  representative  of  all 
agencies  working  in  the  district,  the  object  of  said  con- 
vention being  the  consideration  of  methods  and  policies ; 
legislation  within  defined  limits,  and  the  election  of  all 
union  officers. 

(2)  Educational  Work. — The  management  of  a  theo- 
logical seminary  and  one  or  more  training  schools,  of  a 
system  of  secular  education  covering  primary,  interme- 
diate, superior  and  college  grades,  and  of  an  adequate 
printing  plant  and  depository  of  books  to  furnish  for 
the  district  Sunday-school  and  other  technical  literature, 
and  a  Christian  magazine.  Within  the  control  of  this 
union  management  should  also  be  a  non-sectarian  Chris- 
tian church  for  students  in  each  large  student  center, 
and  hospitals  and  relief  work. 

(3)  The  Division  of  Territory. — A  division  among 
the  agencies  now  at  work  and  such  others  as  can  be  in- 
duced to  cooperate  here,  with  a  view  to  the  adequate 
covering  of  the  whole  district  without  overlapping.  This 
would  be  made  still  more  effective  if  a  non-denomina- 
tional name  like  the  Brazilian  Christian  Church  could  be 
used  for  all  churches. 

(4)  The  Lavras  Plan  of  the  East  Brazil  Mission. — 
As  indicating  the  trend  toward  union  in  school  work, 
the  following  plan,  submitted  by  Dr.  Gammon,  President 
of  the  Evangelical  Institute  at  Lavras,  and  adopted  by 
the  East  Brazil  Mission  of  the  Southern  Presbyterian 
Church,  is  worthy  of  consideration: 

"Whereas  the  principles  of  union  and  federation  are 
being  largely  exemplified  in  many  departments  of  Chris- 
tian activity,  both  in  the  life  of  the  Churches  in  the  home- 
land and  in  institutional  work  on  mission  fields,  and, 

"Whereas  the  maintenance  of  a  number  of  schools  of 
higher  grade  necessitates  larger  expenditure  of  money 


FUTURE  COOPERATION  8i 

and  effort  that  might  be  used  more  efficiently  in  per- 
fecting the  work  of  a  smaller  number  of  institutions, 

"The  East  Brazil  Mission,  having  under  its  care  the 
Evangelical  Institute,  located  at  Lavras,  in  the  State  of 
Minas,  would  respectfully  consult  its  sister  missions  in- 
terested in  similar  work,  asking  a  careful  consideration 
of  the  following  questions  and  a  candid  expression  of 
opinion  in  reply  thereto: 

"(i)  Would  it  not  be  feasible  and  advisable  to  take 
steps  looking  to  the  outlining  of  a  uniform  course  of 
study,  or  of  courses  guaranteeing  a  uniform  degree  of 
mental  equipment,  to  be  adopted  by  the  schools  under  our 
care,  and  looking  to  some  form  of  federation  among  them 
that  would  prevent  the  heavy  outlay  in  men  and  money 
necessary  to  maintain  the  present  number  of  schools  un- 
dertaking to  do  work  of  college  grades? 

"(2)  Would  it  not  be  possible,  under  such  a  plan,  for 
some  of  the  schools  now  carrying  fuller  courses  of  study 
to  suppress  that  part  of  them  corresponding  approxi- 
mately to  the  last  two  years  of  the  old  Gymnasio  Na- 
cional  course,  and  send  their  students  who  may  desire  to 
do  further  work  in  the  preparatory  schools  to  one  or  an- 
other of  those  more  favorably  situated  for  maintaining 
advanced  classes  of  study? 

"(3)  Would  it  not  be  possible  to  apply  this  same  prin- 
ciple to  the  professional  courses  that  are  organized,  or 
in  course  of  organization,  in  two  or  three  of  the  schools? 
Granbery  offers  courses  in  dentistry,  pharmacy  and  law ; 
Mackenzie  offers  a  course  in  civil  engineering ;  and  Lav- 
ras maintains  an  agricultural  school.  Could  not  these 
centers,  or  others,  be  used  for  the  development  of  two 
additional  courses — one  in  medicine  and  one  in  peda- 


gogy 


"(4)  Would  it  not  be  possible,  in  harmony  with  this 
idea  of  federation,  to  organize  our  schools  iilto  a  Prot- 
estant University,  under  a  large  Board  of  Curators,  com- 
posed of  representatives  of  all  the  Protestant  bodies 
working  in  Brazil,  having  a  uniform  course  of  study,  or 
standard  of  preparation  as  above  indicated,  with  uni- 
form examinations  prepared  and  judged   by   a   central 


82  COOPERATION  AND  UNITY 

committee  of  capable  men,  thus  insuring  a  uniform  stan- 
dard of  scholarship  in  all  the  federated  schools? 

"(5)  Could  not  the  system  be  made  sufficiently  flex- 
ible to  admit  other  schools  to  the  same  privileges  and  fis- 
calization,  and  to  permit  all  schools  to  add  new  courses 
and  to  enlarge  their  scope,  so  making  it  capable  of  in- 
definite cooperation?" 

c.  In  Central  America. 

The  need  for  cooperative  effort  in  Central  America  is 
particularly  urgent,  where  there  are  so  many  small  mis- 
sions, mostly  independent  movements,  and  the  territory 
is  so  very  poorly  occupied.  One  of  our  correspondents 
would  like  to  see  the  Boards  now  represented  in  Central 
America  get  together  with  one  or  more  of  the  most  ex- 
perienced missionaries  from  each  mission  to  plan  some 
definite  scheme  of  cooperation  for  the  whole  of  Central 
America.  The  scheme  of  cooperation  that  is  suggested 
is  as  follows :  ( i )  That  proper  and  adequate  occupa- 
tion of  all  large  towns  and  cities  and  provinces  be 
planned  for.  (2)  That  at  least  one  great  annual  con- 
vention be  held  at  the  most  convenient  centers,  not  only 
for  missionaries,  but  also  for  native  preachers,  teachers 
and  colporteurs.  (3)  That  cooperation  be  arranged  with 
reference  to  one  great  evangelistic  campaign  all  over  Cen- 
tral America,  and  especially  at  great  cities  and  centers, 
and  to  be  financed  by  all  Boards  and  missions  interested. 

(4)  That  a  college  or  Bible  training  school  for  native 
preachers  and  other  workers,  and  a  school  for  the  train- 
ing of  day-school  teachers  for  the  children  of  evangeli- 
cals be  established  entirely  on  undenominational  lines. 

(5)  That  there  be  cooperation  in  the  circulation  of  the 
Holy  Scriptures,  in  all  translation  work  and  in  publica- 
tion work. 

d.  In  Chile. 

In  Chile,  missionaries  of  the  Methodist  and  Presby- 
terian churches  have  suggested  a  plan  of  cooperation 
in  the  most  important  matters.  It  involves :  ( i ) 
The  organization  of  a  National  Evangelical  Alliance  or 


FUTURE  COOPERATION  83 

Federation  to  which  can  be  intrusted  certain  powers  to 
treat  of  matters  of  common  Christian  interest  through 
a  standing  committee  or  council.  (2)  A  plan  for  the  bet- 
ter occupation  of  the  territory.  Such  a  division  is  feas- 
ible if  the  plan  includes  provision  for  readjustment  with- 
in comparatively  short  periods  of  time.  (3)  An  under- 
standing as  to  the  exchange  of  members  of  the  Churches 
or  missions  who  enter  into  the  Alliance.  (4)  An  agree- 
ment as  to  the  recognition  of  church  discipline.  (5)  An 
understanding  concerning  the  transfer  of  paid  workers 
from  one  mission  to  another.  These  and  other  matters 
could  be  carried  into  effect  by  the  Council  of  the  Evan- 
gelical Alliance.  (6)  The  use  of  the  common  name, 
"Evangelical  Churches,"  a  common  hymn-book,  one  com- 
mon ritual,  a  common  prayer  calendar,  one  theological 
seminary,  common  Sunday-school  helps  to  be  published 
on  the  field,  and  one  depot  for  evangelical  literature.  (7) 
The  founding  of  a  great  central  Christian  hospital,  de- 
signed especially  for  the  Chilean  people.  This  would  not 
exclude  other  hospitals,  such,  for  instance,  as  that  of  the 
South  American  Missionary  Society  in  Temuco  for  the 
Araucanian  Indians.  (8)  The  relating  of  one  Bible 
Society  to  the  country,  or  else  an  understanding  between 
two  or  more  in  regard  to  the  sales  of  the  Bible  and  the 
covering  of  the  territory  by  colporteurs.  (9)  The  hold- 
ing of  an  inspirational  Christian  convention  to  be  held 
once  in  three  or  four  years  under  the  auspices  of  the 
Evangelical  Alliance.  Practical  questions  might  be  dis- 
cussed at  the  same  time  or  immediately  before  or  after 
by  chosen  leaders.  (10)  The  establishment  of  three  zone 
Sunday-school  associations  to  cover  the  territory  now  oc- 
cupied by  the  numerous  Sunday  schools  in  existence  and 
yet  to  be  formed.  (11)  Occasional  evangelistic  cam- 
paigns to  be  carried  on  as  a  union  effort,  as  Providence 
opens  the  way.  (12)  The  coordination  of  the  education- 
al work  of  those  missions  which  adopt  the  plan. 

e.    In  Cuba. 

The  Presbyterian  superintendent  in  Cuba  suggests  the 
following  plan  of  cooperation  in  that  republic :  "I  would 


84  COOPERATION  AND  UNITY 

have  executive  commissions  appointed  representative  of 
the  various  missions  which  should  formulate  and  recom- 
mend, after  careful  study,  working  plans  for  the  estab- 
lishment and  maintenance:  (i)  Of  at  least  three  prop- 
erly distributed  high  (boarding)  schools ;  (2)  of  a  union 
press  and  paper,  with  sections  for  special  notices  of  each 
mission;  (3)  of  a  theological  seminary,  providing  for 
special  courses  to  explain  and  accentuate  denominational 
beliefs  and  practices,  making  attendance  upon  such 
courses  optional ;  (4)  of  evangelistic  effort,  such  as  street 
preaching  and  other  agencies  adapted  to  bring  the  gos- 
pel in  contact  with  the  masses,  who  from  indifference 
or  misrepresentation  are  disinclined  to  enter  our  churches. 
Given  the  hearty  desire  in  the  interest  of  united  effort, 
increased  efficiency  and  reduced  expenditure,  I  can  see 
no  real  obstacle  to  the  realization  of  cooperative  work." 
The  bishop  of  the  Protestant  Episcopal  Qiurch,  in  sub- 
stantial agreement  with  the  preceding,  suggests  the  fol- 
lowing: "I  would  like  to  see  a  joint  Christian  university 
established  in  Havana,  in  which  all  the  evangelical 
Churches  might  be  interested,  and  having  the  power  to 
grant  degrees.  At  this  university  each  Church  might 
have  a  college,  where  the  young  men  could  live  under 
proper  conditions  and  receive  such  definite  church  in- 
struction as  could  not  be  given  in  the  university.  In 
connection  with  the  university  there  should  be  a  second- 
ary school  or  schools  managed  on  the  same  principle. 
I  think  we  might  also  unite  to  advantage  in  a  joint  theo- 
logical school,  and  I  hope  the  Panama  Congress  will  urge 
such  joint  action."  He  also  suggests  the  following  prac- 
tical steps  toward  cooperation:  (i)  An  understanding 
that  in  small  towns  not  more  than  one  Protestant  mission 
shall  be  established;  (2)  joint  action  in  translating  and 
publishing  literature;  (3)  joint  action  in  establishing  edu- 
cational institutions  ;  (4)  a  greater  degree  of  willingness 
on  the  part  of  all  to  work  together;  (5)  joint  action  in 
bringing  the  importance  of  the  work  in  Latin  America 
to  the  attention  of  the  Church  at  home. 


FUTURE  COOPERATION  85 

/.    In  Mexico. 

A  correspondent  in  Mexico  suggests,  as  practical  steps 
toward  cooperation,  the  following :  "A  better  understand- 
ing in  reference  to  the  occupation  of  new  territory ;  more 
cooperation  in  the  general  propaganda;  a  united  educa- 
tional work ;  the  consolidation  of  our  publishing  houses 
and  more  frequent  councils  or  conferences  of  the  workers 
of  the  different  Churches  now  working  in  Mexico.  There 
is  general  agreement  that  the  plans  proposed  at  Cincin- 
nati are  feasible  not  only  for  Mexico  but  for  Latin  Amer- 
ica generally.  As  a  step  thereto  a  triennial  conference 
for  all  evangelical  Churches  of  Latin  America  has  been 
suggested." 

Another  correspondent,  considering  practical  steps  for 
cooperation,  writes:  "I  would  like  to  see:  (i)  Strong 
educational  centers  created  where  young  people  may  re- 
ceive the  best  possible  training  for  citizenship,  and  where 
a  large  constituency  of  capable  Christian  leaders  may  be 
prepared.  I  would  like  to  see  one  great  union  educa- 
tional plant  and  one  theological  school  in  each  country; 
one  or  more  high,  normal  or  industrial  schools  in  every 
zone  of  responsibility,  supported  by  the  Church  to  which 
the  zone  has  been  assigned ;  a  primary  school  located  near 
every  evangelical  church  or  chapel  outside  of  these  cen- 
ters. (2)  Practical  unity  and  cooperation  in  publishing 
and  distributing  evangelical  literature  in  the  Spanish  and 
Portuguese  languages.  (3)  Denominational  names  made 
secondary  and  all  evangelical  Churches  called  'The  Evan- 
gelical Church  in  '  (Cuba,  Mexico,  Brazil,  etc.) 

(4)  Hospitals  multiplied  and  each  field  cultivated  in- 
tensively along  all  lines  of  Christian  endeavor." 

g.    In  Peru. 

Correspondents  in  Peru  have  outlined  in  a  fine  spirit 
the  practical  steps  for  cooperation  which  they  would  like 
to  see  grow  out  of  the  Panama  and  sectional  confer- 
ences: (i)  The  establishment  of  a  union  theological 
seminary  at  some  convenient  point  for  training  the  na- 
tive ministry,  for  Argentina,  Bolivia,  Chile,  Paraguay, 
Peru  and  Uruguay,  to  which  the  students  could  be  sent 


86  COOPERATION  AND  UNITY 

for  one  or  two  years  to  complete  their  studies,  after  a 
standard  or  evening  class  course  in  their  home  districts. 
(2)  The  appointment  under  the  cooperating  Societies  of 
a  capable  evangelist,  with  a  perfect  command  of  the 
Spanish  language,  a  master  of  his  Bible,  and  prepared 
to  do  his  work  entirely  without  denominational  bias,  to 
travel  throughout  the  field  conducting  special  evangelis- 
tic missions  and  spiritual  life  conferences,  giving  suffi- 
cient time  to  each  place  to  do  effective  work.  (3)  The 
maintenance  of  a  good  homiletic  review.  (4)  A  distribu- 
tion of  the  field  between  the  Bible  Societies  for  colport- 
age  work.  (5)  The  formation  of  a  Latin-American 
Tract  and  Book  Concern,  well  backed  up  financially  by 
all  denominations.  (6)  The  holding  of  a  Latin-Ameri- 
can missionary  conference  every  ten  years  to  discuss  the 
problems  of  the  field. 

More  definitely,  these  correspondents  in  Peru  have  pro- 
posed, as  to  the  occupation  of  the  territory:  (i)  That 
the  cooperating  Societies  agree  not  to  plant  work  in  any 
coast  center  already  occupied  by  another  cooperating  So- 
ciety, apart  from  the  capital,  as  long  as  other  coast  cen- 
ters of  two-thirds  of  the  population  remain  unoccupied ; 
and  likewise  in  any  "sierra"  centers  so  long  as  any 
"sierra"  centers  of  two-thirds  the  population  remain  un- 
occupied. (2)  That  exceptions  to  this  rule  be  admitted, 
if  from  any  such  centers  an  appeal  be  made  to  another 
Society,  signed  by  not  less  than  thirty  resident  believers 
and  inquirers,  and  accompanied  by  a  solemn  undertaking 
to  meet  at  least  the  local  expenses  of  the  work,  i.  e.,  rent- 
als, etc.  Exceptions  to  this  rule  are  admitted  by  mutual 
agreement.  (3)  That  for  the  consideration  and  friendly 
arrangement  of  all  questions  arising  out  of  this,  or  any 
other  agreement,  a  cooperating  missions  committee  be 
constituted  in  the  capital,  composed  of  representatives 
of  all  cooperating  Societies. 

As  to  the  training  of  a  native  ministry,  they  propose 
that  a  union  training  course  by  evening  classes  for  native 
workers  who  give  promise  of  fitness  for  the  ministry  and 
for  Sunday-school  teachers,  be  established  under  the  di- 
rection of  the  cooperating  missions ;  and  that  as  soon  as 


FUTURE  COOPERATION  87 

the  number  of  students  warrants  the  step,  each  of  the 
Societies  assign  a  competent  member,  or  members,  of 
its  staff  to  conduct  a  theological  course.  This  could  be 
developed  into  a  national  union  theological  seminary. 
The  governing  body  of  the  seminary  should  include  re- 
presentative natives.  The  Cooperating  Missions  Com- 
mittee might  be  the  finance  board  at  the  beginning.  They 
find  also  a  very  urgent  need  for  some  kind  of  practical 
scheme  for  colportage.  Peru  offers  an  extensive  and 
fruitful  field  for  evangelical  v^ork  in  this  direction.  They 
recommend  also  that  the  evangelical  bodies  at  work  in 
Peru  be  known  as  the  Evangelical  Church  of  Peru,  with 
the  special  name  of  the  denomination  following  this  com- 
mon designation  within  brackets  if  desired.  They  recom- 
mend also  agreement  as  to  the  amount  of  salaries  of 
native  workers,  and  that  a  member  of  a  given  Church  be 
not  received  as  a  member  of  another  mission  at  least 
until  the  pastor  of  the  body  from  which  he  is  retiring  be 
consulted. 

If  these  intelligent  and  comprehensive  plans  for  coop- 
eration are  carried  out,  Peru  will  furnish  an  outstanding 
example  to  all  Latin-American  republics  of  the  possibi- 
bilities  of  united  work. 

h.    In  Porto  Rico. 

One  of  our  correspondents  in  Porto  Rico,  summing  up 
the  general  opinion  of  the  workers,  says  the  most  impor- 
tant cooperative  measures  would  fall  under  three  general 
divisions :  direct  evangelizing  agencies,  educational  work 
and  publications.  Fundamental  principles  of  cooperation 
underlying  all  activities  would  effect  the  desired  results 
in  each  one  of  these  departments  mentioned.  There 
should  be,  first  of  all,  a  definite  policy  outlined  and  ad- 
hered to  in  the  Boards'  offices.  This  would  be  under- 
stood and  subscribed  to  by  all  men  sent  out  by  them. 
Each  Board  either  of  itself  or  through  the  local  organ- 
ization should  appoint  a  representative  who  would  be  a 
member  of  an  executive  commission  on  cooperation  on 
the  field.  Special  cooperation  committees  for  the  three 
departments  mentioned  above  should  meet  every  three 


88  COOPERATION  AND  UNITY 

months  at  least.  In  the  case  of  evangelistic  work,  there 
should  be  an  evangelistic  committee  composed  of  mem- 
bers of  all  Churches.  The  practical  results  of  cooperation 
which  are  desired  are:  (i)  more  and  better  literature 
in  Spanish;  (2)  better  means  of  distribution;  (3)  the 
training  of  the  ministry  in  the  native  language,  and  (4) 
combined  Sunday-school  publications. 

The  following  steps  are  proposed  to  secure  this  wider 
cooperation:  (i)  A  representative  commission  to  pre- 
pare books  or  translations  and  tracts  which  treat  of  prac- 
tical problems  and  questions,  and  to  manage  a  central  de- 
pository for  all  evangelical  literature  in  Spanish.  (2) 
Better  cooperation  and  preparation  of  Sunday-school 
lesson  helps  and  teachers'  manuals.  (3)  Cooperation  in 
establishing  centers  of  evangelical  education  and  theo- 
logical training  in  the  Spanish  language. 

A  constitution  has  been  proposed  for  the  federation  of 
the  evangelical  Churches  in  Porto  Rico,  the  essential  ele- 
ments of  which  are  as  follows:  Its  object  shall  be  to 
manifest  the  unity  of  evangelical  Churches,  to  cultivate 
the  spirit  of  fraternity  and  fellowship,  and  to  seek  the 
cooperation  of  all  evangelical  Churches  in  the  island  in  all 
that  is  related  to  the  evangelization  of  the  island,  as  well 
as  to  the  civic,  social  and  moral  progress  of  the  people. 
Its  members  shall  consist  of  evangelical  Churches  that 
accept  the  doctrine  of  the  Holy  Trinity,  and  that  by  or- 
ganization of  their  representative  bodies  seek  admission 
to  the  federation.  It  provides  that  any  Church  may  with- 
draw at  any  time  when  action  to  this  effect  is  taken  by 
the  representative  body.  Any  Church  may  be  eliminated 
from  the  federation  when  a  just  cause  exists  for  such 
action,  but  only  by  a  two-thirds  vote.  It  provides  for  a 
Federation  Council  which  will  represent  the  federated 
Churches,  this  Council  to  be  composed  of  three  delegates 
from  each  denomination  and  one  delegate  more  for  every 
two  hundred  members.  The  Council  shall  meet  regu- 
larly every  two  years.  The  Council  shall  have  the  fol- 
lowing permanent  committees:  an  Executive  Committee 
to  attend  to  all  business  during  the  interval  between  the 


FUTURE  COOPERATION  89 

sessions  of  the  Council;  a  Committee  on  Christian  Lit- 
erature and  Tracts;  a  Committee  on  Temperance;  a 
Committee  on  Sunday  Observance. 

The  possible  inclusiveness  of  the  union  movement  is 
indicated  by  the  suggestions  made  by  one  correspondent : 
(i)  Union  papers  to  include  all  evangelical  Churches  in 
their  clientele  and  management ;  (2)  union  theological 
seminaries  to  include  all  denominations  of  evangelical 
Churches;  (3)  central  depositories  for  books  and  united 
efforts  in  translation  and  publication ;  (4)  union  efforts 
in  training  missionaries  (women)  on  the  field  for  the 
field;  (5)  the  general  name,  Evangelical  Church  of  (the 
name  of  the  country),  with  the  denominational  name  in 
parentheses,  as  in  Mexico. 

3.      THE   DESIRABLE   OUTCOME   OF  THE   CONGRESS 

An  answer  to  the  question,  "What  would  you  like  to 
see  as  the  result  of  the  Panama  Congress?"  was  thus 
given  by  one  correspondent :  "I  would  like  to  see  coopera- 
tion which  would  do  away  with  sectional  denominational 
lines — a  cooperation  that  would  teach  these  people  a 
strong  and  firm  faith  in  the  essential  things  of  Chris- 
tianity and  in  the  Bible  as  the  only  rule  of  faith  and 
practice.  I  would  like  to  see  a  general  scheme  for  sal- 
aries adopted  by  all  the  missionary  agencies  working  in 
Latin  America,  leading  up  to  self-support  within  a  short 
period,  say,  ten  or  fifteen  years.  I  believe  that  a  great 
mistake  is  being  made  in  the  missionary  work  in  Latin 
America  in  not  making  the  churches  responsible  for  the 
native  workers'  salaries  from  the  beginning.  I  would 
like,  therefore,  to  see  united  efforts  made  for  the  inde- 
pendence of  the  native  churches  as  soon  as  possible  from 
all  financial  aid  from  the  mission  Boards, 

"I  would  like  to  see  a  strong  evangelical  school  where 
such  young  candidates  for  the  ministry  might,  without 
receiving  aid  from  any  denomination,  work  for  their  edu- 
cation and  learn  how  to  maintain  themselves  without 
depending  on  anyone  else,  and  at  the  same  time  become 
acquainted  with  their  helpmates  who  wi^l  go  out  with 


90  COOPERATION  AND  UNITY 

them  as  fully  prepared  intellectually  and  spiritually  as 
the  preachers  themselves.  As  long  as  the  seminary  is 
set  upon  a  hill  in  Tierra  del  Fuego  for  the  education  of 
young  men  to  carry  the  gospel  news  to  Latin  America, 
and  a  Christian  girls'  school  is  on  Mt.  Popocatepetl  for 
the  training  of  young  women  in  Christian  life,  we  shall 
have  our  yoimg  women  married  to  non-Christian  business 
men,  and  our  trained  young  ministers  married  to  un- 
trained and  ofttimes  unchristian  wives.  It  is  therefore 
necessary  to  have  a  coeducational  school,  and  that  school 
to  be  made  strong  so  that  both  men  and  women  may 
stand  with  their  feet  firmly  upon  the  solid  rock  of  earth's 
truth,  their  heads  lifted  above  the  clouds  of  earth,  and 
their  faces  radiant  with  the  sunshine  of  God's  presence. 
We  can  thus  and  only  thus  have  efficient  ministers  and 
progressive  evangelical  work.  In  this  coeducational 
school  the  English  language  might  well  be  mastered  in 
order  that  Christian  workers  may  have  easy  access  to  the 
literature  that  is  inexpensive,  extensive,  and  exceedingly 
valuable  to  a  greater  degree  than  in  other  languages, 
especially  for  modem,  progressive  ideas. 

"I  would  like  to  see  cooperation  in  the  matter  of  trans- 
lating from  the  English,  or  from  whatever  language  may 
be  necessary,  of  the  very  best  literature  into  Spanish, 
this  literature  to  be  sold  at  a  reasonable  price." 


CHAPTER  XIV 
PRAYER  AS  A  UNIFYING  FORCE 

I.      THE   IMPORTANCE  OF  EMPHASIZING  THE  ELEMENT  OF 
PRAYER    IN    COOPERATION 

It  is  peculiarly  important  that  prayer  should  be  empha- 
sized by  the  Commission  that  discusses  cooperation  and 
unity,  for  it  is  in  the  spiritual  realm  that  men  most 
easily  agree.  We  do  not,  for  example,  hesitate  to  sing 
"Lead,  Kindly  Light,"  in  evangelical  churches,  although 
we  know  it  is  the  cry  of  a  soul  that  found  rest  in  the 
Roman  Catholic  Church,  nor  do  we  criticize  evangelical 
denominations  because  they  include  in  their  hymn-books 
words  written  by  John  Greenleaf  Whittier,  a  Quaker 
who  was  sympathetic  towards  the  Unitarian  Church.  In 
the  same  way  a  great  catastrophe  unites  men  in  prayer. 
A  common  need  drives  them  to  a  common  throne.  This 
is  being  significantly  illustrated  in  the  universal  calls  for 
prayer  that  have  been  issued  by  the  nations  engaged  in 
the  present  titanic  war.  It  was  emphasized  at  the  time 
of  the  election  of  a  president  of  the  Chinese  Republic 
when  the  Christian  world  was  called  to  prayer  by  the 
Confucian  provisional  president  of  China.  A  sudden 
call  for  sympathetic  service  will  draw  men  into  unified 
action.  America's  desire  to  serve  the  starving  popula- 
tions of  Europe  finds  Jews  and  Christians  and  men  of 
Eastern  faiths  working  side  by  side  in  the  gathering  and 
in  the  distribution  of  funds.  There  are  numerous  partic- 
ular reasons  why  there  should  be  a  united  call  to  prayer 
in  connection  with  the  Panama  Congress : 

91 


92  COOPERATION  AND  UNITY 

2.      REASONS   FOR   URGING   UNITED  PRAYER 

a.  Its  Effectiveness  as  an  Agency. 

We  should  join  in  united  prayer  because  we  claim 
it  to  be  the  most  effective  agency  we  know  for  accom- 
plishing the  purpose  which  we  have  in  mind.  The  his- 
tory of  religion  and  its  testimony  to  the  power  and  influ- 
ence of  prayer  are  so  eloquent  that,  even  though  involv- 
ing a  mystery,  prayer  cannot  be  disregarded  as  a  possible 
factor  in  the  working  out  of  God's  plans.  It  would  be 
a  tragedy  if  after  all  the  plans  had  been  laid  for  the  wel- 
fare of  the  Latin  America  work  and  the  machinery  had 
been  efficiently  set  up,  we  should  find  ourselves  lacking 
the  one  factor  essential  to  their  success.  Prayer  is  such 
a  mighty  force  that  we  urge  all  interested  in  Latin  Amer- 
ica to  manifest  their  unity  in  a  common  and  earnest 
prayer  Hfe.  For  has  not  the  Spirit  said,  "Ask  of  me 
and  I  will  give  thee  the  nations  for  thine  inheritance." 

b.  The  Delicacy  of  the  Contemplated  Task. 

We  should  join  in  united  prayer  becaus  eof  the  ex- 
ceeding delicacy  of  the  task.  It  would  be  hard  to  con- 
ceive of  an  enterprise  more  sensitive  or  one  fraught  with 
greater  difficulties  than  that  which  is  involved  in  this 
Congress.  The  problems  in  Latin  America  are  of  a 
most  delicate  kind.  ( i )  We  must  remember  that  a  form 
of  the  Christian  religion  has  been  the  nominal  religion  of 
Latin  America  from  its  earliest  recorded  history.  The 
people  have  been  under  its  sway,  and  have  felt  its  power. 
At  times  this  influence  has  been  exerted  for  good,  at 
times  for  evil.  The  result  in  some  cases  has  been  fanat- 
icism, in  others,  spiritual  atrophy;  often  it  has  led  to 
agnosticism,  running  sometimes  to  atheism.  Christian 
work  is  therefore  under  the  calcium  light  of  observation 
and  criticism.  (2)  Latin  America  is  peopled  by  a  proud 
race.  The  Latin  Americans  have  much  to  warrant  this 
self-esteem,  and  it  would  seem  from  present-day  history 
that  they  are  moving  on  towards  larger  achievement  and 
greater  leadership  than  ever  before.  The  slightest  tend- 
ency on  the  part  of  Christian  workers  from  other  lands 
to  patronize  or  look  down  upon  Latin-American  civ- 


PRAYER  AS  A  UNIFYING  FORCE  93 

ilization  would  be  rightly  resented.  (3)  The  missionary 
force  has  had  to  work  in  an  environment  which  was  con- 
stantly suggesting  the  need  of  a  more  vital  interpretation 
of  religion.  It  has  been  a  question  for  many  years 
whether  the  Latin-American  republics  themselves,  in  the 
exercise  of  their  newly  acquired  liberties,  would  be  sat- 
isfied with  state  Churches  governed  from  a  distant  center. 
Some  of  the  republics  have  answered  this  question  by 
legislation  hostile  to  a  state  Church.  The  spirit  of  lib- 
erty and  freedom  which  is  rapidly  permeating  South 
American  life,  naturally  pauses  before  an  ecclesiastical 
control  which  is  in  a  sense  monarchical.  It  would  be  easy 
for  this  Congress  to  fall  into  the  attitude  of  hostility  to 
an  ecclesiastical  system.  This  would  wreck  the  enter- 
prise. (4)  There  are  large  numbers  of  people  who 
would  not  hesitate  to  criticize  the  missionary  Boards  se- 
verely if  they  felt  that  they  were  in  any  way  abandoning 
the  foundations  of  their  faith  in  order  to  work  cooper- 
atively with  other  denominations.  We  should  not  be  so 
eager  for  unity  that  we  are  ready  to  give  up  everything 
worth  standing  for.  (5)  We  must  not  forget  that  even 
among  the  missionary  Societies  themselves  there  are  sen- 
sitive points  and  differences  of  view  as  to  both  organiza- 
tion and  work.  With  all  these  delicate  adjustments  and 
danger  points  there  must  be  great  reliance  on  the  power 
of  prayer  and  all  that  true  prayer  involves.  Everyone 
involved  in  this  Congress  should  take  time  for  quiet 
retirement  and  careful  thought  and  communion  with 
God. 

c.    Its  Apparent  Insurmountableness. 

We  should  join  in  united  prayer  because  of  the  ap- 
parent insurmountableness  of  the  task.  When  we  think 
of  the  desired  goal  we  might  well  draw  back  ques- 
tioning how  we  can  be  sufficient  for  the  task  which  is 
before  us.  It  towers  in  our  way  like  a  great  mountain 
with  inaccessible  peaks.  We  dare  not  shrink  back,  but 
like  Caleb  of  old,  we  can  only  cry  unto  God:  "Give  us 
this  mountain."  Though  we  see  not  how  the  conquest  can 
be  accomplished,  we  must  feel  that  even  the  least  of  those 


94  COOPERATION  AND  UNITY 

engaged  in  this  task  is  chosen  of  God  as  an  instrument 
through  which  He  will  work.  It  is  just  because  we  are 
facing  a  great  difficulty  that  we  must  throw  ourselves  on 
God,  keeping  ourselves  such  open  channels  for  His  Spirit 
that  He  and  not  we  shall  accomplish  the  task. 

d.  The  Clarified  Atmosphere  Created  by  Prayer. 

We  should  join  in  united  prayer  because  of  the  atmos- 
phere which  prayer  creates.  As  we  enter  upon  this 
work  we  come  upon  difficulties  of  many  kinds,  perplexi- 
ties practical  and  personal,  and  problems  intricate  and 
complex.  Unfortunately,  we  can  work  only  with  the 
equipment  which  we  have,  and  all  men  are  not  free  from 
temper,  suspicion  and  sensitiveness  to  slight  and  hurt. 
Men  also  have  longer  or  shorter  vision,  greater  or  less 
capacities,  higher  or  lower  ideals,  and  a  thousand  other 
subtle  diversities  which  must  be  taken  into  account. 
Prayer  not  only  accomplishes  purposes,  but  it  creates  an 
atmosphere.  Without  prayer  we  walk  as  men  through 
murky  and  miasmatic  swamps.  Walking  with  God  we 
pass  on  out  of  the  valleys  and  shadows  to  clearer  sum- 
mits where  we  see  things  truly,  because,  like  the  disci- 
ples at  the  Transfiguration,  we  see  no  man  save  Jesus 
only.  It  is  the  part  of  the  workers  of  this  Conference 
to  create  this  atmosphere  by  uniting  in  intercessory 
prayer. 

e.  Its  Reflex  Value. 

We  should  join  in  united  prayer  because  of  its  re- 
flex action  on  those  who  are  engaged  in  the  task.  Prayer 
is  powerful,  but  prayer  is  transforming  as  well.  We  are 
steadied  by  communion  with  God.  Our  patience  is 
lengthened.  We  are  able,  though  we  do  not  see  the  end, 
to  go  forward  in  the  assurance  of  faith  with  a  strength 
that  has  resulted  from  conversations  with  our  Father. 
For  this  reason,  therefore,  we  should  pray. 

It  would  seem  proper  that  we  should  not  only  recog- 
nize the  great  need  of  prayer  in  this  matter  of  unity,  but 
that  definite  suggestions  should  be  made  which  would  not 
only  fit  us  for  the  task  which  is  immediately  before  us, 


PRAYER  AS  A  UNIFYING  FORCE  95 

but  which  would  also  become  a  permanent  part  of  the 
missionary  procedure.  We  would  therefore  suggest  that 
a  permanent  day  for  united  prayer  for  Latin  America  be 
selected  and  a  program  suggested  by  which  similar  ob- 
servance should  be  held  every  year  throughout  the  whole 
of  Latin  America,  looking  towards  the  safeguarding  of 
the  work  and  the  bringing  about  of  unity  and  coopera- 
tion. The  churches  of  North  America  and  of  Europe 
should  be  asked  to  join  in  this  intercession.  This  day 
and  program  could  be  arranged  either  by  a  permanent 
committee  or  by  a  special  committee. 


CHAPTER  XV 
REVIEW  AND  FINDINGS 

Reviewing  now  the  road  that  has  been  travelled,  the 
deepest  impression  is  that  of  the  common  desire  for 
unity  which  inspired  the  calling  of  this  Congress.  This 
desire  more  than  any  achievement  of  cooperation  is 
ground  for  devout  thanksgiving  to  Almighty  God.  The 
Church  universal  is  beginning  to  feel  the  drawing  of 
Christ's  last  prayer.  It  is  expressing  its  life  through 
many  separate  organizations,  but  it  feels  the  pull  of  the 
divine  love  and  lifts  all  its  diverse  forms  of  thought  and 
service  on  the  common  tide  of  that  great  prayer,  whose 
refrain  is  "That  they  all  may  be  one,"  We  hope  for 
many  good  results  from  this  Congress  and  from  the 
Conferences  that  follow,  but  for  even  more  from  the 
uplifting  of  aspiration  and  hope  that  inspired  them. 

Only  less  important  than  the  fact  of  this  Congress  is 
the  opportune  time  at  which  it  meets.  Latin  America 
in  all  its  republics  is  ready  for  a  great  forward  move- 
ment. Fifteen  years  ago  Cuba  and  Porto  Rico  shook 
off  the  ties  that  had  bound  them  to  Spain  and  became, 
one  an  independent  republic,  the  other  a  part  of  the 
United  States.  Their  new  life  has  made  them  peculiarly 
responsive  to  our  approach.  Now  that  Mexico  seems 
to  be  reaching  more  settled  conditions,  a  united  Church 
would  have  an  unusual  opportunity  to  impress  herself 
on  that  republic. 

Central  and  South  America  are  feeling  the  impulse 
of  new  commercial  activity  through  the  opening  of  the 

96 


REVIEW  AND  FINDINGS  97 

Panama  Canal,  and  through  a  larger  recognition  of  their 
own  natural  resources.  Throughout  those  republics 
there  is  a  quickening  of  thought  and  activity  and  a  for- 
ward look,  as  they  that  wait  for  the  morning. 

If  we  have  a  message  that  is  worth  the  speaking,  now 
is  the  time  to  proclaim  it.  And  if  to  people  accus- 
tomed to  a  united  Church  we  can  show  a  faith  which 
through  all  its  diversity  has  attained  the  higher  unity 
of  love,  yet  still  maintaining  liberty  of  thought,  we  shall 
speak  to  sympathetic  ears  and  shall  find  the  way  to 
open  minds  and  hearts. 

I.      THE    OCCUPANCY    OF    THE    FIELD    AND    DELIMITATION 
OF  TERRITORY 

There  is  found  a  general  disposition  throughout  the 
mission  field  to  accept  those  principles  of  comity  which 
happily  have  now  become  the  heritage  of  a  large  part 
of  the  Christian  Church,  There  is  little  evidence  of 
desire  on  the  part  of  any  Communion  to  make  gains 
in  any  field  out  of  the  weakness  or  inefficiency  of  another. 
Both  at  home  and  abroad  there  is  less  of  a  purpose  to 
serve  merely  denominational  ends.  The  way  is  thus 
clear  for  a  more  statesmanlike  view  of  missionary  re- 
sponsibility;  for  the  considering  of  the  entire  field  in 
the  supreme  interest  of  the  Kingdom  of  Christ.  This 
has  already  led  in  some  areas  to  an  allotment  of  pri- 
mary responsibility  for  the  missionary  occupation  of  par- 
ticular districts  and  in  other  areas  to  readjustments 
where  districts  are  already  occupied  by  two  or  more 
missionary  agencies.  The  result  has  been  a  marked  in- 
crement of  economy  of  effort  and  energy  in  the  matter 
of  bringing  the  whole  available  evangelizing  force  to 
bear  on  the  whole  population  to  be  reached. 

Cooperative  advance  in  winning  the  world  for 
Christ  must  be  along  positive  rather  than  negative  lines. 
Allotments  of  responsibility  are  inclusive  rather  than  ex- 
clusive. In  our  age  of  freedom  no  wall  can  be  built, 
or  ought  to  be  built,  for  the  purpose  of  shutting  any 
body  out  of  any  field  of  usefulness  where  duty  calls.  At 
the  same  time  no  portion  of  the  human  race  should  be 


98  COOPERATION  AND  UNITY 

left  outside  of  the  field  of  explicit  responsibility  on  the 
part  of  someone.  Cooperative  arrangements  recom- 
mended by  this  Congress  are  not  for  the  purpose  of 
limiting  activities  but  on  the  contrary  for  the  purpose 
of  increasing  and  intensifying  activities.  The  aim  is  not 
restrictive,  but  altogether  and  only  constructive. 

In  the  occupation  of  new  territory  delimitation  is 
easily  accomplished.  This  has  been  achieved  in  the  Phil- 
ippines and  Porto  Rico,  and  to  some  degree,  in  Mexico. 
Since  much  of  the  missionary  advance  in  Central  and 
South  America  is  yet  in  the  future,  this  Commission 
earnestly  commends  to  Boards  and  to  the  mission  field 
this  application  of  one  of  the  highest  principles  of  inter- 
denominational relations.  Those  on  the  field,  having 
close  and  full  view  of  the  waste  and  harm  of  missionary 
competition,  should  foster  and  promote  this  ideal  in 
every  possible  way.  It  is  for  the  home  base,  by  con- 
ference and  planning,  to  make  it  effective. 

2.      THE    PRODUCTION    OF   LITERATURE 

Our  correspondents  give  general  assent  to  the  propo- 
sition that  the  use  of  literature  in  the  mission  field  is 
a  prime  subject  for  conference  and  action.  It  is  gen- 
erally agreed  that  the  literature  is  inadequate,  that  much 
of  it  is  unsuitable  and  unappealing;  and  that  the  ways 
for  getting  it  to  the  people  are  wasteful  and  ineffective. 
Further,  it  is  not  believed  that  the  remedy  is  to  be  found 
in  denominational  activity.  The  essential  missionary 
literature  is  that  in  which  all  Communions  can  unite.  So 
far  as  Societies  regard  it  important  that  converts  should 
be  established  in  the  tenets  of  a  particular  form  of  faith, 
it  will  of  course  be  necessary  for  such  Societies  to  pub- 
lish and  further  their  own  particular  messages.  It  is 
worth  considering,  however,  whether  this  should  not  be 
but  a  small  proportion  of  the  literature  for  which  mis- 
sion fields  call.  The  bulk  of  it  should  proclaim  and 
illustrate  the  great  fundamentals  of  that  common  faith 
in  which  all  the  evangelical  Churches  unite.  For  such 
literature  there  should  be  preparation  by  men  jointly 
chosen  by  cooperating  Boards,  and  distribution  should 
be  secured  by  some  common  comprehensive  plan. 


REVIEW  AND  FINDINGS  99 

3.      EDUCATION 

There  is  much  unanimity  of  opinion  that  there  should 
be  a  closer  coordination  of  all  educational  plans.  Es- 
pecially in  the  higher  schools  and  colleges,  efficiency  de- 
mands more  cooperation  than  has  yet  been  secured.  The 
expense  of  installing  and  maintaining  collegiate  instruc- 
tion is  usually  beyond  the  power  of  a  particular  Society. 
Since  such  education  is  wholly  undenominational  there 
would  seem  to  be  little  reason  why  the  mission  forces 
should  not  unite  in  supporting  and  directing  the  insti- 
tutions for  higher  learning. 

At  the  apex  of  the  Christian  educational  scheme  stands 
the  theological  seminary.  A  large  majority  of  the  an- 
swers to  the  questionnaire  advocate  union  in  this  respect. 
There  is  a  lamentable  scarcity  of  students  for  the  min- 
istry and  the  possibility  of  training  them  in  a  well- 
equipped  seminary,  at  some  central  point,  is  alluring. 
Even  were  the  Boards  compelled  to  defray  the  expenses 
of  student  travel  to  a  somewhat  distant  point,  it  would 
probably  be  an  economv.  The  dream  of  two  or  three 
splendidly  equipped  universities  with  their  coordinated 
graduate  schools  is  one  which  should  be  turned  into 
realization.  Many  advocate  also  the  employment  of  a 
superintendent  of  education  in  each  country  in  sympa- 
thetic collaboration  with  other  existing  educational  agen- 
cies, serving  unitedly  all  of  the  missions  of  that  area, 
especially  by  coordinating  courses  and  by  building  the 
systems  into  a  cooperative  whole  of  high  educational  and 
moral  efficiency. 

4.       UNION    EVANGELISTIC    WORK    AND    MORAL    CAMPAIGNS 

A  fruitful  field  awaits  a  cooperative  effort  in  evan- 
gelism. This  could  be  done:  (i)  by  an  annual  evan- 
gelistic campaign  in  each  of  the  several  fields,  and  (2) 
by  union  meetings  for  the  college  students  and  by  lec- 
tures in  the  state  universities,  arranged  possibly  through 
the  Young  Men's  Christian  Association.  It  is  also  im- 
portant that  a  distinct  effort  should  be  made  to  reach 
the  young  people  of  the  educated  classes,  and  that  some 
provision  be  made,  especially  in  great  centers,  for  shep- 


100  COOPERATION  AND  UNITY 

herding  these  students  and  relating  them  to  the  churches. 
They  hesitate  to  join  the  mission  churches  as  now  con- 
stituted and  they  ought  not  to  be  permitted  to  drift. 

5.      THE  EVANGELICAL  CHURCH 

It  seems  imperative  to  many  of  us  that  notwithstand- 
ing the  enormous  difficulties,  an  effort  should  be  made 
to  face  the  possibility  of  bringing  together  just  as  far 
as  practicable  the  divided  sections  of  Christ's  Church  in 
South  America.  Could  this  be  accomplished  it  would 
immediately  settle  many  questions  that  are  now  fric- 
tional,  such  as  a  uniform  salary  for  native  workers,  a 
common  discipline,  and  the  orderly  transfer  of  communi- 
cants from  one  Church  to  another. 

While  it  may  not  be  possible  to  accomplish  this  end 
for  years,  the  vision  of  one  united  evangelical  Church, 
strong  in  faith,  efficient  in  organization,  under  the  lead- 
ership of  a  competent  native-born  ministry,  should  ever 
be  before  us.  The  different  denominations  might  well 
count  as  the  measure  of  their  highest  success  their  final 
identification  with  such  a  unified  Church. 

6.      CONFERENCES    AND    CONVENTIONS 

Usually  the  first  steps  toward  any  form  of  cooperation 
are  marked  by  the  coming  together  of  workers  for  con- 
ference. At  home  and  abroad  the  policy  of  aloofness 
is  a  policy  of  division  and  alienation.  The  Home  Mis- 
sions Council  of  North  America  has  proved  in  a  con- 
spicuous way  the  value  of  conferences  in  the  assem- 
bling of  missionary  leaders  in  certain  western  states  with 
secretaries  of  the  various  denominations  to  map  out  ter- 
ritory, to  learn  conditions  and  to  formulate  plans  for 
preventing  overlapping  and  overlooking.  The  kindlier 
feeling,  the  better  knowledge,  and  the  cooperative  pur- 
pose thus  secured,  will  be  evoked  on  any  mission  field 
by  similiar  procedure.  Such  conferences  should  be 
statedly  held  in  Latin  America,  be  officially  representa- 
tive, and  provide  programs  covering  all  the  interests  of 
the  mission  field.  It  need  scarcely  be  added  that  they 
should  be  occasions  for  deepening  the  spiritual  life,  for 


REVIEW  AND  FINDINGS  loi 

Bible  study  and  for  united  intercession.  Pentocost  was 
not  chiefly  an  occasion  for  deliberation.  It  was  a  time 
for  heart  searching  and  for  the  Spirit's  outpouring. 

7.      COOPERATION   WITH   OTHER  RELIGIOUS  FORCES  IN  THE 

FIELD 

There  are  many  individuals  now  in  the  Roman  Catho- 
lic Church,  or  in  a  hereditary  way  affiliated  with  it,  who 
believe  that  there  is  a  valuable  message  for  Latin 
America  which  can  come  through  the  evangelical  Church, 
and  that  there  will  be  found  cooperation  on  the  part  of 
many  who,  though  still  holding  the  faith  in  which  they 
have  been  trained,  count  it  not  fully  adequate  to  the 
awakening  life  and  pressing  needs  of  Latin  America, 
and  who  are  prepared,  therefore,  to  give  this  new  mes- 
sage a  hearty  welcome.  They  believe  that  especially  in 
matters  of  civic  reform  and  of  social  betterment  there  is 
large  opportunity  for  a  union  of  all  who  have  supremely 
at  heart  the  good  of  the  nation. 

With  respect  to  these  two  views,  it  need  only  be  said 
that  the  moral  and  religious  conditions  and  needs  of 
Latin  America  are  too  overwhelming  for  us  to  hesi- 
tate to  cooperate  with  those  who  are  working  for  the 
evangelization  of  Latin  America  or  to  fail  to  go  any 
fraction  of  the  mile  with  them.  And  it  would  seem 
wise  that,  in  the  prosecution  of  constructive  and  definite 
plans,  workers  should  not  be  diverted  to  attacks  upon 
and  controversy  with  other  forms  of  faith. 

8.      COOPERATION    WITH    GOVERNMENTAL    AND    OTHER 
AGENCIES 

As  to  cooperation  with  agencies  of  government  or 
with  other  forces  of  social  and  moral  reform,  the  inquir- 
ies made  show  an  encouraging  chance  to  cooperate  with 
these  forces  in  some  phases  of  our  great  program. 
The  Young  Men's  Christian  Association  agencies  which 
are  measurably  free  from  any  suspicion  of  sectarian 
propaganda  have  special  opportunities  in  schools  and  col- 
legfcs  and  social  centers  for  the  inculcation  of  essential 


102  COOPERATION  AND  UNITY 

gospel  truth  and  for  the  advancement  of  its  practical 
application. 

9.      THE  FINDINGS 

Finally,  the  Commission  suggests  the  following  move- 
ments and  methods  of  cooperation,  these  to  be  put  into 
effect  wherever  practicable: 

a.  Division  of  Territory. 

It  is  clearly  an  opportune  time  for  mission  Boards  to 
consider  the  division  of  territory  in  new  fields  and  its 
adjustments  in  old  fields.  It  is  hoped  that  the  British 
and  American  Bible  Societies  may  divide  Latin  America 
between  them  and  arrange  lor  the  interchange  of  their 
publications  at  cost  price. 

b.  Cooperation  in  Literature. 

Central  publishing  plants,  a  general  editorial  board, 
central  depositories  for  literature,  and  union  church 
papers,  in  accordance  with  the  recommendations  of  the 
Commission  on  Literature  seem  advisable. 

c.  A  Publicity  Bureau. 

The  Boards  which  have  interests  in  Latin  America 
would  do  well  to  organize  a  publicity  bureau  for  keeping 
the  claims  of  Latin  America  before  the  Christian  world. 

d.  A  Joint  Educational  Survey. 

A  survey  is  needed  of  the  educational  conditions  of 
each  field,  to  determine  the  number  and  grade  of  insti- 
tutions, denominationally  and  interdenominationally 
needed  in  each ;  coordinated  courses  of  study,  jointly 
supported  colleges  and  theological  seminaries  for  con- 
tiguous districts,  as  suggested  by  the  Commission  on 
Education. 

e.  Annual  Inter-Mission  Conferences. 

Annual  conferences  should  be  organized  in  mission 
districts  with  officially  appointed  delegates  and  with  pro- 
grams covering  cooperation  and  other  questions.  The 
deputations  attending  the  sectional  conferences  following 
the  Panama  Congress,  to  take  steps  to  inaugurate  these. 


REVIEW  AND  FINDINGS  103 

f.  The  Formation  of  Rules  of  Comity. 

The  study  of  already  approved  and  accepted  rules 
of  comity  under  which  some  Boards  are  working  in 
countries  at  home  and  abroad,  with  reference  to  such 
matters  as  salaries,  exchange  of  members,  and  discipline, 
and  the  adoption  of  similar  policies  by  the  missionary 
Societies  operating  in  Latin  America  seems  advisable. 

g.  Cooperative  Evangelism. 

Missions  and  cooperative  evangelistic  movements 
should  be  held  annually  or  at  longer  intervals  in  the 
respective  missionary  districts  of  Latin  America,  the 
mission  agencies  and  Churches  in  the  various  republics 
assisting  each  other  in  the  conduct  of  these  movements. 

h.     Campaigns  Among  the  Educated  Classes. 

A  direct  attempt  to  bring  the  knowledge  of  the  gospel 
to  students  in  Latin-American  colleges  and  universities, 
by  student  leaders  especially  appointed  by  mission 
Boards,  always  working  in  harmony  with  the  existing 
agencies,  should  be  regularly  made. 

i.    Fraternal  Relations. 

The  cultivation  of  the  spirit  of  brotherhood  and  the 
maintenance  of  fraternal  relations  with  those  of  any 
form  of  Christian  faith  who  are  striving  for  the  uplift 
of  the  people,  even  in  the  face  of  the  peculiar  conditions 
which  missionaries  find  in  Latin  America,  is  commend- 
able. 

y.     The  Training  of  Candidates  in  Cooperation. 

All  candidates  should  in  the  future  be  prepared  for  the 
mission  field  by  a  systematic  course  in  the  principles  and 
practices  of  cooperating  apencies  to  organize  and  execute 
their  work  in  the  spirit  of  these  principles. 


APPENDIX  A 

THE  CORRESPONDENTS  OF  THE  COMMISSION 

ARGENTINA 

The  Rev.  Charles  W.  Drees,  D.D.  (Methodist  Episcopal  Church), 
Buenos  Aires. 

The  Rev.  Robert  F.  Elder  (Evangelical  Union  of  South  Amer- 
ica), Tres  Arroyos, 

The  Rev.  J.  W.  Fleming,  D.D.  (Pastor  Scotch  Presbyterian 
Church),  Buenos  Aires. 

The  Rev.  Robert  M.  Logan  (Southern  Baptist  Convention), 
Buenos  Aires. 

The  Rev.  Homer  C.  Stuntz,  D.D.  (Bishop  for  South  America, 
Methodist  Episcopal  Church),  Buenos  Aires. 

The  Rev.  W.  C.  K.  Torre  (The  British  and  Foreign  Bible  So- 
ciety), Buenos  Aires. 

BOLIVIA 

The  Rev.  A.  G.  Baker  (Canadian  Baptist),  La  Paz. 


Mr.  Myron  A.  Clark  (Young  Men's  Christian  Association),  tem- 
porarily in  Coimbra,  Portugal. 

The  Rev.  J.  H.  Haldane  (Evangelical  Union  of  South  America), 
Recife. 

The  Rev.  Robert  F.  Lenington  (Presbyterian  Church  in  the  U. 
S.  A.),  Curityba. 

The  Rev.  Eduardo  C.  Pereira  (Pastor  Egreja  Presbyteriana  In- 
dependente),  Sao  Paulo. 

The  Rev.  W.  A.  Waddell,  Ph.D.,  LL.D.  (President  Mackenzie 
College),  Sao  Paulo. 

Mr.  John  H.  Warner  (Young  Men's  Christian  Association), 
Recife. 

CHILE 

The  Rev.  W.  E.  Browning,  Ph.D.,  D.D.  (Principal  Instituto 
Ingles;  Presbyterian  Church  in  the  U.  S.  A.),  Santiago. 

104 


APPENDIX  A  105 

Mr  George  E  Schilling  (Methodist  Episcopal  Church),  Santiago. 
Mr.  A.  R.  Stark  (British  and  Foreign  Bible  Society),  Valparaiso. 
The  Rev.  VV.  H.  Teeter  (Methodist  Episcopal  Church),  Santiago. 
Mr.  A.  E.  Turner  (Young  Men's  Christian  Association),  Valpa- 
raiso. 

CUBA 

Mr.  J.  E.  Hubbard  (Young  Men's  Christian  Association),  Ha- 
vana. 

The  Rt.  Rev.  Hiram  Hulse,  D.D.  (Bishop  of  Cuba,  Protestant 
Episcopal  Church  in  the  U.  S.  A.),  Havana. 

The  Rev.  J.  Milton  Greene,  D.D  (Presbyterian  Church  in  the 
U.  S.  A.),  Havana. 

The  Rev.  Juan  McCarthy  (American  Baptist  Home  Mission  So- 
ciety), Manzanillo. 

Mr.  R.  C.  Raup  (Presbyterian  Church  in  the  U.  S.  A.),  Havana. 

One  unknown  contributor. 

GUATEMALA 

The  Rev.  James  Hayter   (American  Bible  Society),  Guatemala 

City. 
Dr.  Carlos  F.  Secord  (Independent  Baptist  Missionary),  Chichi- 

castenango. 

COLOMBIA 

The  Rev.  Thomas  H.  Candor  (Presbyterian  Church  in  the  U.  S. 
A.),  Bogota. 

MEXICO 

Professor  Robert  A.  Brown  (Presbyterian  Church  in  the  U.  S. 
A.),  Saltillo. 

The  Rev.  John  W.  Butler,  D.D.  (Methodist  Episcopal  Church), 
Mexico  City. 

Sr.  Vicente  Mendoza  (Methodist  Episcopal  Church),  tempora- 
rily in  Fillmore,  Calif. 

The  Rev.  J.  _A.  Phillips  (Methodist  Episcopal  Church,  South), 
San  Antonio,  Texas. 

Miss  Lelia  Roberts  (Principal  Colegio  Normal,  Methodist  Epis- 
copal Church,  South),  Saltillo. 

The  Rev.  William  A.  Ross  (Presbyterian  Church  in  the  U.  S. 
A.),  Matamoras. 

The  Rev.  R.  Solomon  Tice  (American  Friends'  Board  of  For- 
eign Missions),  Victoria. 

Mr.  W.  E.  Vanderbilt  (Presbyterian  Church  in  the  U.  S.  A.), 
Mexico  City. 

The  Rev.  William  Wallace,  D.D.  (Presbyterian  Church  in  the 
U.  S.  A.),  Coyoacan. 

Miss  Jennie  Wheeler  (Presbyterian  Church  in  the  U.  S.  A.), 
Saltillo. 

The  Rev.  Alfred  C.  Wright  (American  Board  of  Commission- 
ers for  Foreign  Missions),  Chihuahua. 


io6  COOPERATION  AND  UNITY 

PERU 

The   Rev.   P.   Hayes   Archerd    (Methodist   Episcopal   Church), 

Callao. 
Dr.   Robert  M.  Fenn   (Evangelical  Union  of  South  America), 

Cuzco. 
The  Rev.  W.  H.  Rainey   (British  and  Foreign  Bible  Society), 

Callao. 

PORTO  RICO 

The  Rev.  A.  G.  Axtell  (American  Missionary  Association),  San- 

turce. 
Miss  Wood,  Bayamon. 
The  Rt.  Rev.  Charles  B.  Colmore,  D.D.  (Bishop  of  Porto  Rico, 

Protestant  Episcopal  Church  in  the  U.  S.  A.),  San  Juan. 
The  Rev.  Philo   W.  Drury   (United  Brethren  in  Christ),  San- 

turce. 
The  Rev.  J.  W.  Harris  (Presbyterian  Church  in  the  U,  S.  A.), 

San  German. 
The    Rev.    J.    A.    McAllister    (President    Theological    Training 

School),  Mayaguez. 
The  Rev.  Edward  A.  Odell   (Presbyterian  Church  in  the  U.  S. 

A.),  Mayaguez. 

SALVADOR 

The  Rev.  William  Keech  (American  Baptist  Home  Mission  So- 
ciety), San  Salvador, 

OTHERS 

The  Rt.  Rev.  William  Cabell  Brown,  D.D.  (Bishop  Coadjutor  of 
Virginia,  Protestant  Episcopal  Church  in  the  U.  S.  A.),  Rich- 
mond, Virginia. 

The  Rev.  J.  L.  Bruce  (formerly  missionary  in  Brazil),  New 
York  City. 

The  Rev.  Benjamin  M.  Gemmill,  Ph.D.  (Pastor  Presbyterian 
Church),  Ivyland,  Pa. 

The  Rev.  H.  S.  Harris  (Pastor  North  Presbyterian  Church), 
Elmira,  New  York. 

The  Rev.  George  C.  Lenington  (Pastor  Brighton  Heights  Re- 
formed Church),  New  York  City. 

Mr.  J.  E.  McAfee  (Secretary  Board  of  Home  Missions,  Presby- 
terian Church  in  the  U.  S.  A.),  New  York  City. 

The  Rev.  Ward  Piatt,  D.D.  (Board  of  Home  Missions  and 
Church  Extension,  Methodist  Episcopal  Church),  Philadelphia, 
Pa. 

Professor  Eugene  E.  Vann  (formerly  missionary  in  Brazil), 
Leland  Stanford  University,  Calif. 

The  Rev.  G.  B.  Winton,  D.D.  (Board  of  Missions,  Methodist 
Episcopal  Church,  South),  Nashville,  Tenn. 


APPENDIX  B 

QUESTIONS   SENT  TO   CORRESPONDENTS 

1.     Are    there    any    announced    principles    of    comity   between 
the  different  missionary  organizations  in  your  field? 

(1)  As    to    the    occupation    of    territory:      Has    there    been 

any  distribution  of  territory  among  missionary  or- 
ganizations looking  to  the  adequate  occupation  of 
the  whole  field? 

(2)  In    the    matter    of   the   publication   and   distribution   of 

literature,  has   there  been  anything   done  toward: 

a.  Publishing  general  lists  of   available  literature? 

b.  Establishing    some   central   depository    for   litera- 

ture? 

c.  Cooperating  in  the  matter  of  translations? 

d.  Aiding  in   meeting  the   initial   expense   of   publi- 

cation of  necessary  books? 

e.  Promoting  the   union   of   missionary  publications 

or  presses  wherever  advisable? 

(3)  As  to  educational  work:     Are  there  any  plans  looking 

to  a  union  in 

a.  Academic   and  industrial  education? 

b.  Theological    education?     There   are   many   union 

theological  institutions  in  Asia.  Might  such 
cooperation  be  even  more  practicable  and 
desirable   in  Latin   America? 

c.  Religious   education,   particularly   in   the   Sunday 

school? 

(4)  Is    there    an    understood    attitude    toward     dismissed 

agents  ? 

(5)  Is  there  a  general  agreement  in  regard  to  church  disci- 

pline? 

(6)  Is  there  a  general  agreement  as  to  the  scale  of  salaries 

desirable  for  missionaries  and  teachers? 
107 


io8  COOPERATION  AND  UNITY 

(7)   Is  there  any  plan  for  the  exchange  of  church  member- 
ship? 

2.  So  far  as  any  of  these  cooperative  plans  have  been  tried 
out,  will  you  indicate : 

(1)  The  success  that  has  attended  them. 

(2)  Any  failures — and  if  so,  the  reasons. 

3.  What  agencies  seem  to  have  the  greatest  difficulty  in  co- 
operation, and  why? 

4.  How  far  do  you  think  the  plans  suggested  for  Mexico  by 
the  Cincinnati  Conference  would  be  feasible  or  desirable  for 
your  field?  Generally  speaking,  where  is  the  need  of  coopera- 
tion most  deeply  felt — among  the  foreign  or  the  native  workers? 

5.  Will  you  outline  a  feasible  plan  for  cooperation  in  the  most 
important  things  in  your  field? 

6.  What  interdenominational  conventions,  conferences  or 
councils  have  been  held  in  your  field?  Are  these  simply  of  an 
inspirational  character,  or  do  they  study  the  practical  problems 
of  cooperation,  and  are  they  constructive  in  recommending 
definite  action  in  missions  and  Churches?  How  are  delegates  to 
such  conventions  selected?  Have  you  any  suggestions  as  to  the 
improvement  or  enlargement  of  these  valuable  agencies? 

7.  In  what  respects  can  we  expect  cooperation  with  the  Roman 
Catholic  Church? 

8.  What  profitable  cooperation  can  we  develop  with  govern- 
mental agencies,  schools,  city  play-grounds,  charity  and  other 
moral  and  social  agencies  in  your  field?  What  has  been  done 
so  far? 

9.  What  practical  steps  for  cooperation  would  you  like  to  see 
in  Latin  America  as  a  result  of  the  Panama  Congress  and  Sec- 
tional  Conferences? 


APPENDIX  C 

CONSTITUTION    OF   THE   EVANGELICAL   UNION    OF 
PUERTO  RICO 

Article  I.  Name.  The  name  of  this  organization  shall  be 
"The  Evangelical  Union  of  Puerto  Rico." 

Article  II.  Object.  The  object  of  the  Evangelical  Union  of 
Puerto  Rico  shall  be  to  promote  cooperation  among  the  various 
evangelical  denominations  represented  in  Puerto  Rico  in  every 
form  of  Christian  activity,  and  wherever  desirable  and  possible, 
to  promote  organic  union. 

Article  III.  Membership.  The  Union  shall  be  composed  of 
the  evangelical  denominations  embraced  in  the  "Federation  of 
the  Evangelical  Churches  in  Puerto  Rico"  and  such  other  bodies 
as  adhere  to  the  Scriptures  as  the  Word  of  God,  to  the  scrip- 
tural doctine  of  the  Trinity,  manifest  the  spirit  of  Christ,  and 
seek  to  apply  His  principles  to  their  lives  and  to  society,  so  far 
as  these  bodies  may  desire  to  enter  the  membership  of  the 
Union,  and  the  Central  Conference  Committee,  by  a  two-thirds 
vote,  receives  them. 

Article  IV.  Officers  and  Committees.  1.  The  administra- 
tion of  the  Union  shall  be  in  charge  of  a  Central  Conference 
Committee,  representing  the  various  denominations  of  the  Union. 

2.  The  Central  Conference  Committee  shall  consist  of  one 
member  for  each  constituent  denomination  and  one  additional 
member  for  each  700  members  in  full  communion  or  major  frac- 
tion thereof,  who  shall  be  appointed  by  their  respective  denom- 
inations. 

3.  The  Central  Conference  Committee  shall  elect  the  following 
officers:  President,  vice-president,  and  secretary  and  treasurer, 
who  shall  perform  the  duties  corresponding  to  their  positions 
and  who  shall  be  considered  the  officers  of  the  Union. 

4.  The  Central  Conference  Committee  shall  appoint  sub-com- 
mittees composed  in  part  of  its  members  and  of  such  other  per- 
sons as  the  Central  Conference  Committee  may  appoint    Among 

109 


no  COOPERATION  AND  UNITY 

these  sub-committees  there  shall  be  the  following :  Committee 
on  Christian  Education,  Committee  on  Christian  Literature, 
Committee  on  Evangelism,  and  Committee  on  Social  Reform. 
These  committees  shall  present  written  reports  annually,  review- 
ing the  work  of  the  past  year  and  presenting  recommendations 
for  the  new  year. 

Article  V.  Meetings.  The  Central  Conference  Committee 
shall  meet  the  first  week  of  December  of  each  year,  at  such  time 
and  place  as  it  shall  determine,  or  on  call  of  the  Secretary  on 
advice  and  consent  of  the  President  and  two  other  members. 

Article  VI.  Dues.  The  administration  expenses  of  the  Union 
shall  be  met  by  an  annual  assessment  of  two  dollars  for  each 
unit  of  representation  in  the  Central  Conference  Committee. 

Article  VII.  This  Constitution  may  be  amended  at  any  an- 
nual meeting  of  the  Central  Conference  Committee  by  a  two- 
thirds  vote  of  the  constituent  members. 


APPENDIX  D 

CONFERENCE  OF   MISSIONARIES   AND  MISSIONARY 

BOARDS  WORKING  IN  MEXICO,  CINCINNATI, 

OHIO,  JUNE  30-JULY  1,  1914 

In  view  of  the  fact  that  almost  all  the  missionaries  at  work 
in  Mexico  were  present  in  the  United  States  and  that  they 
and  the  Boards  which  they  represented  felt  the  urgent^  need 
of  common  counsel  that  the  work  might  be  reorganized  in  the 
best  possible  way  after  the  disturbances  of  the  last  two  years, 
a  Conference  on  Missions  in  Mexico  was  called  by  the  stand- 
ing Committee  on  Cooperation  in  Latin  America.  The  Confer- 
ence convened  in  the  rooms  of  the  Methodist  Book  Concern, 
Cincinnati,  on  June  30th,  1914,  at  10  a.  m.  The  following  Boards 
were  represented:  American  Baptist  Foreign  Mission  Society, 
American  Bible  Society,  American  Board  of  Commissioners  for 
Foreign  Missions,  Christian  Woman's  Board  of  Missions, 
American  Friends'  Board  of  Foreign  Missions,  Domestic  and 
Foreign  Missionary  Society  of  the  Protestant  Episcopal  Church 
in  the  United  States  of  America,  Board  of  Foreign  Missions 
of  the  Methodist  Episcopal  Church,  Board  of  Missions  of  the 
Methodist  Episcopal  Church,  South,  Board  of  Foreign  Missions 
of  the  Presbyterian  Church  in  the  United  States  of  America, 
Executive  Committee  of  Foreign  Missions  of  the  Presbyterian 
Church  in  the  United  States,  International  Committee  of  Young 
Men's  Christian  Associations. 

The  Conference  lasted  two  days  and  in  the  spirit  of  prayer, 
in  the  spirit  of  unity,  and  in  the  spirit  of  hope  and  courage 
which  prevailed,  it  was  felt  by  all  those  present  to  have  been 
one  of  the  most  notable  gatherings^  they  had  ever  attended, 
and  as  they  have  looked  back  over  it  since,  it  seems  to_  them 
that  it  marked  the  beginning  of  a  new  era  of  true  missionary 
cooperation  and  efficiency  of  administration. 

Maps  and  tabular  statements  had  been  prepared  furnish- 
ing each  delegate  with  information  regarding  all  the  work  which 
the  missions  were  doing  in  Mexico.    After  a  full  preliminary 

111 


112  COOPERATION  AND  UNITY 

discussion,  the  five  following  committees  were  constituted,  each 
made  up  of  representatives  of  all  the  missionary  agencies  com- 
posing the  Conference,  and  every  member  of  the  Conference 
being  assigned  to  work  on  one  or  more  of  these  commitces: 
(1)  Press  and  Publications;  (2)  Theological,  Educational  and 
Training  Schools;  (3)  General  Committee  on  Education;  (4) 
Territorial  Occupation;  (5)  General  Committee  on  Mexico  to 
consider  all  questions  not  included  in  the  above  four.  These 
Committees,  meeting  separately,  studied  thoroughly  the  subjects 
assigned  to  them;  then  the  whole  Conference  reconvened  and 
the  various  reports  were  taken  up  one  by  one,  fully  discussed 
and  amended,  and  then  adopted  as  follows : 

Committee  on  Press  and  Publications. 

Present  conditions  in  Mexico  make  opportune  a  readjust- 
ment of  the  work  producing  an  evangelical  literature  in  the 
Spanish  language.  Every  indication  points  to  a  greatly  increased 
demand  for  such  literature  in  the  immediate  future.  The  newly 
and  deeply  aroused  minds  of  the  people  of  that  country  will 
insist  upon  something  to  feed  on.  The  pabulum  which  is  sup- 
lied  them,  the  reading  matter  which  is  disseminated  through 
the  country,  will  have  much  to  do  with  the  future  welfare  of 
that  Republic.    Here  is  a  wide-open  door  for  the  gospel. 

In  the  past  our  activities  in  producing  Christian  literature, 
conducted  as  they  have  been  largely  along  independent  lines, 
have  been  attended  by  much  duplication  of  effort  and  conse- 
quent waste  of  resources.  This  is  not  necessary.  In  perhaps 
no  other  department  of  our  work  is  cooperation  so  easy  as  in 
this. 

The  production  of  literature  involves  two  branches  of  labor, 
the  editorial  and  the  manufacturing.  The  literature  itself  also 
naturally  falls  into  two  classes,  books  and  periodicals,  the  per- 
manent and  the  temporary — including  tracts  and  leaflets  with 
the  periodicals.  In  no  department  of  this  work  is  cooperation 
impossible.  In  some,  as  for  example  in  manufacturing,  it  may 
perhaps  be  accounted  difficult.  Yet  we  believe  that  the  diffi- 
culties involved  even  in  the  community  ownership  and  direc- 
tion of  publishing  plants  are  by  no  means  insurmountable.  Cer- 
tainly there  should  be  no  serious  obstacle  in  the  department  of 
editing.  Our  denominational  beliefs  are  sufficiently  near  to  iden- 
tity with  each  other  and  the  taste  of  Mexican  readers  so  indif- 
ferent to  the  distinctions  which  may  still  persist  among  us,  that 
authorship  and  supervision  by  those  of  one  Church  for  readers 
of  another  offer  no  obstacles  that  need  give  us  pause. 

In  view  of  these  considerations  your  Committee  on  Liter- 
ature and  the  Press  offer  for  your  approval  the  following  rec- 
ommendations : 

(1)  That  a  joint  depository  and  sellmg  agency  be  es- 
tablished at  Mexico  City. 

(2)  That  all  the  present  church  papers  be  united  mto  one. 


APPENDIX   D  113 

(3)  That  an  illustrated  young  people's  paper  be  established. 

(4)  That  a  joint  publishing  plant  be  established  in  Mexico 
City  on  the  basis  of  a  proportionate  sharing  of  expenses  by  the 
denominations.  This  enterprise  we  should  expect  to  be  under 
the  direction  and  control  of  a  joint  board,  the  members  to  be 
named  by  the  cooperating  Churches. 

2.  Committee  on  General  Education. 
This  Committee  recommends: 

(1)  That  domestic  and  manual  arts  be  taught  in  all  schools, 
as  far  as  practicable. 

(2)  That  an  elementary  school  be  carried  on,  as  far  as 
possible,  wherever  there  is  an  organized  congregation,  and  in 
the  larger  places  that  there  be  added  the  fifth  and  sixth  gfrades, 
so  that  pupils  may  be  prepared  for  admission  into  the  higher 
institutions. 

(3)  That  there  be  high  schools  established,  at  least  one  for 
boys  and  one  for  girls,  within  each  mission  territory.  The 
course  of  study  in  these  schools  should  include  vocational  train- 
ing. : 

(4)  That  the  various  missions  working  in  Mexico  appoint 
a  Committee  on  Education,  the  committee  to  be  composed  of 
one  person  representing  each  mission,  to  be  appointed  as  the 
mission  shall  determine.  It  shall  be  the  duty  of  this  commit- 
tee to  study  the  question  of  education  and  make  suggestions 
for  the  curriculum,  conduct  and  correlation  of  our  schools. 

(5)  The  consolidation  of  the  higher  grades  of  the  primary 
schools  in  such  places  as  are  occupied  by  two  or  more  denomi- 
nations. 

(6)  That  a  union  college  for  men  and  women  be  estab- 
lished at  some  central  place,  and  that  in  connection  with  this 
college  there  be  established  normal,  industrial  and  kindergarten 
training  schools. 

(7)  The  Committee  also  recommends  the  consolidation  of 
normal  schools  where  two  or  more  exist  in  one  center,  and 
that  where  only  one  normal  school  exists,  the  question  of  its 
continuance  or  discontinuance  be  left  to  the  discretion  of  the 
denomination  concerned. 

(8)  The  Committee  recommends  the  appointment  of  a 
Committee  on  Ways  and  Means  for  the  founding  of  the  col- 
lege and  affiliated  schools,  this  committee  to  be  composed  of 
two  members  representing  each  denomination,  to  be  appointed 
as  each  Board  or  denomination  may  determine, 

(9)  The  Committee  recommends  the  appointment,  either 
by  the  Committee  on  Ways  and  Means  or  by  the  Boards,  of 
a  financial  agent  for  the  union  college  and  affiliated  schools. 

3.  Committee  on  Theological  Education. 

Your  Committee  found  that  the  way  had  been  prepared  for 
a  unanimous  report  in  favor  of  the  establishment  of  a  union 
theological  school  and  of  its  feasibility  in  the  immediate  future; 


114  COOPERATION  AND  UNITY 

not  only  has  it  been  recommended  by  the  Committee  on  Cooper- 
ation representing  the  principal  Boards  working  in  Mexico,  but 
it  represents  a  wide-spread  and  growing  sentiment  among  mis- 
sionaries and  native  workers  in  that  land.  The  practicability 
of  such  an  institution  has  been  amply  demonstrated  in  other 
mission  fields.  In  view  of  the  difficulty  involved  in  properly 
financing  and  staffing  a  second  theological  school  with  any 
available  resources,  the  Committee  suggests  that  the  consider- 
ation of  this  project  be  deferred  to  a  later  period. 

The  Committee  is  therefore  glad  to  report  that  the  fol- 
lowing _  recommendations  have  been  drawn  up  with  absolute 
unanimity  and  represent  the  desires  of  missionaries  working 
in  connection  with  the  following  Churches :  Methodist  Epis- 
copal; Methodist  Episcopal,  South;  Northern  Baptist  Conven- 
tion; Presbyterian,  North;  Presb3'terian,  South;  Associated  Re- 
formed Presbyterian;  Congregationalists ;  Disciples  and  Friends. 
We  recommend : 

(1)  The  establishment  of  a  Bible  institute  and  theological 
leminary  to  be  known  as  the  Bible  Institute  and  Theological 
Seminary  of  the  Evangelical  Church  in  Mexico  (Institute  Biblico 
y  Seminario  Teologico  de  la  Iglesia  Evangelica  en  Mexico). 

(2)  The  school  shall  be  under  the  control  of  the  board  of 
directors,  elected  by  missions  or  Churches  that  cooperate  in 
its  support. 

(3)  The  board  of  directors  shall  have  control  of  the  prop- 
erty and  funds  contributed  to  the  support  of  the  school,  shall 
elect  the  members  of  the  faculty  with  the  approval  of  the 
various  missions  or  Churches,  and  shall  discharge  the  various 
duties  that  ordinarily  correspond  to  the  directorship  of  such 
institutions. 

(4)  The  school  is  expected  to  furnish :  (a)  a  complete 
course  of  theological  instruction  for  candidates  preparing  for 
the  ministry;  (b)  courses  in  Bible,  music,  methods  of  church 
work,  for  those  who  wish  to  serve  as  evangelists,  Young  Men's 
Christian  Association  and  Young  Woman's  Christian  Associa- 
tion secretaries,  deaconesses — in  general,  for  lay  workers  of 
both  sexes. 

(5)  Opportunities  shall  be  provided  for  instruction  in  the 
distinctive  principles  of  the  cooperating  organizations. 

(6)  We  recommend  that  the  school  be  located  in  Coyoacan, 
D.  F.,  and  that  arrangements  be  made  for  the  purchase  of 
the  property  now  used  by  the  Presbyterian  mission  for  its  col- 
lege and  seminary. 

(7)  We  recommend  the  appointment  of  a  Continuation 
Committee  which  shall  have  the  matter  under  its  immediate 
responsibility  and  correspond  with  the  Boards  and  missions. 

4.    Committee  on  Territorial  Occupation. 

The  Committee  on  Territorial  Occupation  brought  in  a  re- 
vised plan  for  tiie  division  of  the  country,  including  the  follow- 


APPENDIX  D  IIS 

ing  resolutions  regarding  missions  at  work  in  the  two  states 
of  Nuevo  Leon  and  Tamaulipas : 

It  is  recommended  that  the  State  of  Nuevo  Leon  be  granted 
to  the  Northern  Baptists,  with  the  exception  of  the  present 
holdings  of  the  Disciples  in  the  City  of  Monterey  and  the 
holdings  of  the  Southern  Presbyterians  in  this  State,  and  the 
future  conduct  of  these  missions  to  be  subject  to  future  adjust- 
ment by  the  Boards  concerned. 

It  is  further  recommended  that  in  view  of  special  condi- 
tions in  the  State  of  Tamaulipas,  the  following  plan  be  approved 
covering  the  work  already  established  in  that  State :  In  munici- 
palities of  10,000  people  or  less,  where  more  than  one  Board 
is  at  work,  all  are  to  withdraw  with  the  exception  of  one 
Board,  priority  of  occupation  to  be  given  first  consideration. 
In  municipalities  of  20,000  people,  when  occupied  by  more  than 
two  Boards,  all  are  to  withdraw  with  the  exception  of  two, 
priority  of  occupation  to  be  given  first  consideration.  In  all 
new  territory  assigned  to  a  single  Board,  all  other  Boards  are 
to  refrain  from  entering. 

On  the  understanding  that  these  resolutions  met  with  the 
approval  of  the  Conference,  the  following  report  of  the  Com- 
mittee as  a  whole  was  accepted  and  adopted : 

(1)  The  Committee  is  deeply  impressed  with  the  inade- 
quacy of  the  missionary  force  available  for  the  evangelistic, 
educational  and  other  forms  of  missionary  effort  through 
which  we  are  seeking  to  help  Mexico.  There  is  an  average  of 
one  foreign  missionary,  including  wives,  to  70,000  of  the  popu- 
lation. Fourteen  of  the  States  of  Mexico,  with  a  population 
of  over  5,000,000,  or  one-third  of  the  entire  population,  have 
no  resident  foreign  missionaries. 

(2)  The  Committee  believes  that  there  should  be  a  great 
increase  of  the  missionary  staff  to  cooperate  with  the  loyal 
and  capable  ministers  of  the  Mexican  Churches,  and  that  as 
soon  as  possible  the  force  of  missionaries  should  be  increased 
at  least  fifty  percent. 

(3)  The  Committee  believes  also  that  there  might  be  a 
more  effective  distribution  of  the  present  missionary  forces 
than  that  which  has  come  about  in  the  natural  development  of 
the  work  hitherto.  In  some  states  there  is  one  missionary  to 
each  12,000  people  and  in  others  there  is  not  one  to  more  than 
1,000,000.  There  are  thirty-nine  mission  high  schools  in  fifteen 
states,  while  the  other  fifteen  states,  with  a  population  of 
6,000,000,  have  no  such  institutions  at  work  for  their  people. 
We  would  accordingly  urge  upon  each  agency  at  work  in  Mex- 
ico the  earnest  consideration  of  the  location  and  distribution 
of  its  forces,  so  as  to  avoid  duplication  and  overlapping  and 
to  secure  the  occupation  and  evangelization  of  the  entire  field. 

(4)  It  is  not  within  the  province  or  power  of  the  Com- 
mittee to  indicate  any  withdrawals  or  transfers  which  might 
be  made  by  particular   agencies  and  we   recognize   that  there 


ii6  COOPERATION  AND  UNITY 

are  denominations  which  do  not  feel  free  to  share  in  any 
plan  of  territorial  assignment  of  responsibility;  but  we  recom- 
mend that  in  the  development  of  the  work  in  Mexico  and  in 
the  effort  to  provide  for  the  occupation  of  the  whole  country 
the  following  denominations  be  regarded  by  this  Conference 
as  primarily  responsible  for  the  occupation  and  missionary  cul- 
tivation of  the  states  indicated: 

Congregationalists :  Chihuahua,  Sinaloa,  as  far  south  as 
Sinaloa  River,  Sonora  and  Lower  California. 

Baptist:  Coahuila,  Niieva  Leon.  Zacatecas,  Durango, 
Mexico,  Federal  District  and  Aguas   Calientes. 

Disciples:  Coahuila  (from  Piedras  Negras  south  along  the 
line  of  International  R.  R.  to  Monterey  and  to  Torreon,  whence 
north  to  Jimenez,  including  Sierra  Mojada),  Nueva  Leon. 

Friends  and  Southern  Presbyterians:  San  Luis  Potosi, 
Tamaulipas,  Nueva  Leon. 

Methodists:  San  Luis  Potosi,  Guanajuato,  Jalisco,  Colima, 
Mexico,  Federal  District,  Hidalgo.  Pueblo,  Queretaro,  Tlaxcala, 
Michoacan,  Tepic  and  Sinaloa  as  far  north  as  Sinaloa  River. 

Associated  Reformed  Presbyterians:  Tamaulipas,  Vera 
Cruz  and  Eastern  San  Luis  Potosi. 

Presbyterians  (North) :  Mexico,  Federal  District,  Morelos, 
Vera  Cruz,  Campeche,  Guerrero,  Oaxaca,  Chiapas,  Tabasco  and 
Yucatan. 

(5)  The  Committee  believes  that  the  earnest  effort  of 
the  denominations  named  to  care  for  the  territory  designated 
will  make  possible  a  more  efficient  development  of  the  work 
in  each  part  of  the  country  as  well  as  the  occupation  of  the 
entire  field.  Special  responsibility  for  contiguous  territory  will 
enable  the  missions  to  arrange  for  regular  and  frequent  con- 
ferences and  institutes  of  workers,  both  preachers  and  teachers, 
and  will  prepare  the  way  for  such  an  intensive  development 
of  their  work  and  such  harmony  of  relationships  as  will  best 
advance  the  cause  which  we  all  seek  to  serve  of  the  evan- 
gelization of  the  whole  land  and  the  moral  and  spiritual  progress 
of  its  people. 

5.    General  Committee. 

(1)  Message  to  the  Mexican  People. — We  recommend  that 
the  Committee  calling  this  Conference  be  requested  to  appoint  a 
committee  of  five,  of  whom  four  shall  be  missionaries  at  work 
in  Mexico,  to  whom  shall  be  assigned  the  task  of  preparing  a 
paper  to  be  entitled  "A  Message  to  the  Mexican  People."  We 
suggest  that  there  be  added,  as  Chairman  of  this  Committee, 
Mr.  Robert  E.  Speer,  the  Chairman  of  the  present  Committee 
of  Arrangements  of  this  Conference.  This  message  to  the 
Mexican  people  should  set  forth  in  brief  but  comprehensive 
language  the   fundamentals   of  the  Christian   faith  and  life  as 


APPENDIX  D  117 

held  throughout  the  centuries,  laying  special  emphasis  on  gen- 
eral principles  of  Christian  living  growing  out  of  a  living  union 
between  the  individual  and  Jesus  Christ  as  Divine  Lord  and 
Master.  We  would  call  especial  attention  to  the  admirable 
paper  on  this  general  theme  issued  by  the  Christian  Literature 
Society  of  Japan  and  signed  by  700  Japanese  missionaries  and 
circulated  broadcast  over  the  land.  While  the  message  to  the 
Mexican  people  must  of  necessity  be  adapted  to  the  present 
needs  and  conditions  of  the  Mexicans,  we  believe  that  the  mes- 
sage to  the  Japanese  people  contains  the  substance  of  what 
should  be  inserted  in  the  message  to  the  Mexican  people,  with 
possibly  particular  emphasis  being  placed  on  the  relation  of 
the  individual  to  society  and  the  state.  While  this  message 
should  be  simple,  yet  it  should  be  made  very  clear  that  it  is 
our  profound  conviction  that  only  through  personal  discipleship 
to  Jesus  Christ  are  the  moral  and  spiritual  problems  of  Mexico 
both  individual  and  national  to  be  solved  and  the  expectations 
of  every  heart  satisfied.  We  would  further  recommend  that 
great  care  be  taken  in  the  translation  into  the  Spanish  language 
of  this  message  and  that  the  best  native  help  available  be 
secured.  The  Committee  is  of  the  opinion  that  the  money 
to  defray  the  expense  of  issuing  and  distributing  this  message 
can  be  raised  by  private  subscription. 

(2)  The  Mexican  Church — Its  Life  and  Growth. — The 
various  evangelical  bodies  of  Christians  at  work  in  Mexico, 
while  retaining  each  its  own  denominational  heritage,  yet  agree 
in  the  great  doctrines  of  their  holy  faith;  and,  to  set  forth 
this  basal  unity,  they  desire  that  henceforth  they  may  all  be 
known  by  the  common  appellation  of  "The  Evangelical  Church 
of  Mexico"  with  the  special  name  of  the  denomination  follow- 
ing this  common  designation  in  brackets,  when  necessary,  e.  g., 
"The  Evangelical  Church  of  Mexico"  (Presbyterian).  When 
statistics  are  used,  it  is  advised  that  whenever  possible  and 
convenient  the  whole  body  of  the  evangelical  Church  be  counted 
with  the  number  of  the  special  denomination  following  in 
brackets,  e.  g.,  Sunday-school  Scholars:  "Evangelical  Church  of 
Mexico"  10,000   (Methodist  Episcopal  4,000). 

In  view  of  the  proposed  distribution  of  territory,  the  prob- 
able transfer  of  membership  from  one  Communion  to  another 
and  the  constant  moving  of  the  people  of  Mexico  from  one 
province  to  another,  your  Committee  recommends  the  follow- 
ing form  of  letter  to  be  used  between  the  churches  making 
the  transfer: 

This   certifies    that is   a    member    in    good    and 

regular   standing  of  tjie   Evangelical   Church    ( )    in 

«nd  we  earnestly  commend to  the  fellowship  and   Christian 

watchful  care  of Church. 


.  Pastor 
.  Church 


ii8  COOPERATION  AND  UNITY 

Realizing  that  the  permanence  of  a  congregation  and  its 
thorough  establishment  in  the  Christian  faith  is  most  surely 
indicated  by  its  becoming  entirely  self -supporting  and  realiz- 
ing that  the  future  life  and  growth  of  the  Evangelical  Church 
in  Mexico  wait  upon  the  time  when  the  native  members  shall 
be  able  to  stand  by  themselves,  we  recommend  that  the  strongest 
possible  emphasis  be  placed  upon  the  matter  of  self-support, 
that  all  existing  congregations  be  brought  to  that  standard  as 
soon  as  possible  and  that  all  new  congregations  be  started  only 
upon  the  basis  of  a  diminishing  scale  of  subsidies. 

We  recommend  to  the  missionaries  and  native  Christian 
leaders  of  Mexico  the  appointment  as  soon  as  practicable  of 
one  month  each  year  to  be  observed  as  a  simultaneous  and 
nation-wide  season  of  special  prayer  and  evangelistic  effort. 

We  recommend  to  evangelical  Christians  in  Mexico  the 
observance  of  a  period  each  year  when  work  shall  be  done 
throughout  the  country  for  the  promotion  of  Christian  educa- 
tion and  for  the  presentation  of  the  need  of  community  better- 
ment and  the  practicable  ways  by  which  it  may  be  attained. 

(3)  Medical  Missions. — Believing  that  the  long  period  of 
strife  and  civil  war  in  Mexico  will  leave  behind  it  a  country 
in  great  need  of  medical  advice  and  help  and  that  Christian 
service  is  never  more  spiritually  serviceable  than  when  con- 
veyed by  the  kindly  ministrations  of  medical  missionaries,  your 
Committee  urges  that  special  emphasis  be  placed  on  increas- 
ing the  number  of  medical  missionaries  and  the  establishing 
of  well-equipped  hospitals  at  strategic  points,  not  only  for  the 
relief  of  the  suffering,  but  for  the  training  of  native  physicians 
and  nurses  who  will  thus  be  enabled  to  make  their  contribu- 
tion to  the  health  and   social  uplift  of  their  countrymen. 

(4)  Missionaries  and  their  Preparation. — The  large  areas 
in  Mexico  yet  unoccupied  and  the  striking  conditions  under 
which  we  shall  reenter  our  work  in  that  troubled  land,_  call 
for  special  consideration  of  the  qualifications  and  training 
needed  by  all  new  missionaries.  Mexico  calls  for  the  best  we 
have,  for  men  and  women  of  the  finest  preparation  and  of  the 
best  native  quality,  of  tact,  insight,  sympathy  and  a  ready  per- 
ception of  the  possibilities  that  lie  concealed  in  peoples  of  other 
training  and  surroundings.  They  will  be  called  upon  to  deal 
with  difficult  and  delicate  questions  and  to  exhibit  large  con- 
structive ability  in  situations  of  which  their  home  experience 
gives  them  no  knowledge.  Above  all  else  should  they  be  men 
of  abiding  faith  in  God  and  filled  with  the  love  which  con- 
strains a  man  to  lay  down  his  life  for  his  friends. 

It  is  recommended  that  no  missionary  be  permitted  to  reach 
his  station,  to  engage  in  actual  work,  without  such  previous 
preparation  in  the  Spanish  language  as  will  enable  him  to  use 
it  with  a  fair  degree  of  proficiencJ^  At  least  six  months  of 
distinctive  language  study,  either  in  this  country  or  in  Mexico, 
should  be  required  of  each  missionary  before  beginning  work. 


APPENDIX  D  119 

(5)  Home  Publicity. — It  is  recommended  that  the  repre- 
sentatives of  the  denominations  attending  this  Conference  pub- 
lish in  the  various  church  papers  and  in  the  secular  press 
information  concerning  the  proposed  program  of  missions  in 
Mexico,  based  on  the  official  minutes  of  this  Conference,  set- 
ting forth  especially  the  reasonableness  of  a  union  or  correla- 
tion of  the  work  of  the  various  Churches  in  that  country. 
These  published  articles  should  emphasize  the  enlargement  of 
work  made  possible  by  this  method,  the  spirit  of  the  Master 
shown  in  adopting  it  and  the  power  that  will  come  to  the 
Churches  by  thus  answering  His  prayer  that  we  may  all  be  one. 

(6)  Permanent  Field  Committee. — It  is  the  judgment  of 
this  General  Committee  that  there  shall  be  constituted  a  per- 
manent Committee  of  Reference  and  Counsel  on  the  field.  This 
committee  to  be  composed  of  missionaries  representing  the  sev- 
eral denominations  affiliating  in  the  proposed  cooperative  move- 
ment in  Mexico. 

We  recommend  that  each  Board  entering  into  the  plan  be 
requested  to  appoint  one  representative  and  alternate. 

We  recommend  that  the  duties  of  this  committee  shall  be: 
(c)  To  carry  into  effect  as  far  as  possible  the  plans  of  cooper- 
ation and  unity,  to  consider  all  proposes  interdenominational 
policies  and  to  make  recommendations  to  the  Boards  concerned. 
(&)  To  consider  all  further  questions  of  cooperation  and  unity 
and  to  make  recommendations  to  the  Boards  concerned,  (c) 
To  arbitrate  differences  which  may  arise  between  church  bodies 
in  putting  into  effect  policies  of  cooperation  and  unity  when 
requested,  id)  To  consider  all  matters  of  common  interest 
which  may  be  referred  to  it  for  counsel  or  direction,  {e) 
To  promote  and  oversee  the  creation  of  a  Christian  literature 
suitable  to  the  needs  of  the  people  and  to  secure  its  distribu- 
tion. (/)  To  give  special  attention  and  care  to  the  securing 
of  adequate  titles  to  all  mission  properties. 

Mr.  John  W.  Wood  gave  the  following  statement  with  ref- 
erence to  the  reason  why  the  Episcopal  Church  could  not  offi- 
cially cooperate,  though  deeply  concerned  in  the  vital  work  of 
the  mission  in  Mexico : 

"It  has  been  a  satisfaction  to  be  here  and  to  note  the 
spirit  of  cordial  cooperation  expressed  in  the  Conference.  On 
several  of  the  most  important  questions  I  have  refrained  from 
speaking  or  acting  because  they  dealt  with  subjects  upon  which 
the  Board  of  Missions  of  the  Episcopal  Church  is  not  pre- 
pared to  act.  For  instance,  in  the  matter  of  territorial  occu- 
pation, I  have  explained  to  the  Committee,  through  one  of  its 
members,  that  our  Board  has  nothing  to  do  with  territorial 
jurisdiction.  Jurisdiction  is  determined  by  our  General  Con- 
vention and  is  committed  to  the  bishop  elected  for  the  field. 
The  General  Convention  is,  therefore,  the  only  body  in  our 
Church  which  could  deal  with  this  subject.  Moreover  one  of 
the   most   important   features   of   the   work  of   the   Episcopal 


120  COOPERATION  AND  UNITY 

Church  is  ministration  to  the  English-speaking  residents  in 
Mexico.  Prior  to  its  revolutionary  troubles  this  work  was  car- 
ried on  in  widely  scattered  parts  of  the  country  from  the 
Isthmus  of  Tehuantepec  to  the  extreme  north.  With  the  com- 
ing of  peace  and  the  return  of  foreigners,  this  work,  it  is 
expected,  will  be  reestablished.  For  similar  reasons  our  Board 
does  not  find  it  practicable  to  agree  to  union  educational  insti- 
tutions or  to  advise  our  mission  to  discontinue  the  publication 
of  the  papers  issued  for  many  years  by  the  Mexican  Church. 
So  far  as  the  name  by  which  the  non-Roman  Christian  organiza- 
tions in  Mexico  shall  be  known,  I  would  point  out  that  our 
Mexican  congregations  several  years  ago,  by  their  own  action, 
selected  the  name  'Iglesia  Catolica  Mexicana.'  That  name  has 
been  recognized  by  our  General  Convention  and  our  Board 
would  not  feel  free  to  recommend  that  the  Mexican  Church 
should  adopt  any  other  name.  In  spite  of  these  very  large 
reservations,  I  hope  the  members  of  the  Conference  will  believe 
that  the  Episcopal  Church  is  deeply  concerned  about  the  vital 
subject  of  Christian  reunion  and  desires  to  share  in  cooper- 
ative efforts  whenever  practicable." 

It  was  voted  that  in  transmitting  to  the  Board  of  Missions 
of  the  Episcopal  Church  the  recommendations  of  this  Confer- 
ence there  should  be  added  a  request  that  the  matters  con- 
tained in  the  recommendations,  over  which  the  Board  of  Mis- 
sions has  no  control,  be  laid  by  it  before  the  General  Con- 
vention of  1916. 

It  was  recognized  by  all  that  it  was  indispensable  that 
the  plans  should  have  the  approval  and  support  of  the  leaders, 
both  men  and  women,  in  the  Mexican  churches. 


APPENDIX  E 

THE  CONSTITUTION  OF  THE  FEDERAL  COUNCIL  OF 
THE  CHURCHES  OF  CHRIST  IN  AMERICA 

Plan   of   Federation   Recommended  by  the   Inter-Church   Con- 
ference of  1905,  Adopted  by  the  National  Assemblies  of 
the  Constituent  Bodies,  1906-1908,  and  Ratified 
by  the  Council  at  Its  Meeting  in  Phila- 
delphia, December  2-8,  1908 

PREAMBLE 

Whereas,  in  the  Providence  of  God,  the  time  has  come 
when  it  seems  fitting  more  fully  to  manifest  the  essential  one- 
ness of  the  Christian  Churches  of  America,  in  Jesus  Christ 
as  their  Divine  Lord  and  Saviour,  and  to  promote  the  spirit 
of  fellowship,  service  and  cooperation  among  them,  the  dele- 
gates to  the  Inter-Church  Conference  on  Federation,  assembled 
in  New  York  City,  do  hereby  recommend  the  following  Plan 
of  Federation  to  the  Christian  bodies  represented  in  this  Con- 
ference  for  their  approval : 

PLAN   OF  FEDERATION 

1.  For  the  prosecution  of  work  that  can  be  better  done 
in  union  than  in  separation  a  Council  is  hereby  established  whose 
name  shall  be  the  Federal  Council  of  the  Churches  of  Christ 
in  America. 

2.  The  following  Christian  bodies  shall  be  entitled  to  rep- 
resentation in  this  Federal  Council  on  their  approval  of  the 
purpose  and  plan  of  the  organization: 

The  Baptist  Churches  of  the  United  States. 
The  Free  Baptist  General  Conference. 
The  National  Baptist  Convention    (African).* 
The  Christians   (The  Christian  Connection). 
The  Congregational  Churches. 
The  Congregational  Methodist  Churches,* 
The  Disciples  of  Christ 
The  Evangelical  Association. 
The  Evangelical  Synod  of  North  America. 
121 


122  COOPERATION  AND  UNITfY 

The  Friends. 

The  Evangelical  Lutheran  Church,  General  Synod. 
The  Methodist  Episcopal  Church. 
The  Methodist  Episcopal   Church,   South.      ^ 
The  Primative  Methodist  Church. 

The  Colored  Methodist  Episcopal  Church  in  America.* 
The  Methodist  Protestant  Church. 
The  African   Methodist  Episcopal   Church. 
The  African  Methodist  Episcopal  Zion  Church. 
The  General  Conference  of  the  Mennonite  Church  of  North 
America.* 

The  Moravian  Church. 

The  Presbyterian  Church  in  the  U.  S.  A. 

The  Presbyterian  Church  in  the  U.  S.* 

The  Welsh  Calvinistic  Methodist  or  Presbyterian  Church. 

The  Reformed  Presbyterian  Church. 

The  United  Presbyterian  Church. 

The  Protestant  Episcopal  Church. 

The  Reformed  Church  in  America. 

The  Reformed  Church  in  the  U.  S. 

The  Reformed  Episcopal  Church. 

The  Seventh  Day  Baptist  Churches. 

The  Swedish  Lutheran  Augustana  Synod.* 

The  United  Brethren  in  Christ. 

The  United  Evangelical  Church. 

3.  The  object  of  this  Federal  Council  shall  be: 

(1)  To  express  the  fellowship  and  Catholic  unity  of  the 
Christian  Church. 

(2)  To  bring  the  Christian  bodies  of  America  into  united 
service  for  Christ  and  the  world. 

(3)  To  encourage  devotional  fellowship  and  mutual  coun- 
sel concerning  the  spiritual  life  and  religious  activities  of  the 
Churches. 

(4)  To  secure  a  larger  combined  influence  for  the  Churches 
of  Christ  in  all  matters  affecting  the  moral  and  social  condi- 
tions of  the  people,  so  as  to  promote  the  application  of  the 
law  of  Christ  in  every  relation  of  human  life. 

(5)  To  assist  in  the  organization  of  local  branches  of  the 
Federal  Council  to  promote  its  aims  in  their  communities. 

4.  This  Federal  Council  shall  have  no  authority  over  the 
constituent  bodies  adhering  to  it;  but  its  province  shall  be 
limited  to  the  expression  of  its  counsel  and  the  recommending 
of  a  course  of  action  in  matters  of  common  interest  to  the 
Churches,  local  councils  and  individual  Christians.  It  has  no 
authority  to  draw  up  a  common  creed  or  form  of  government 
or  of  worship,  or  in  any  way  to  limit  the  full  autonomy  of 
the  Christian  bodies  adhering  to  it. 


*  These  bodies   were   received  into   the   fellowship   of  the  Council   under 
provisions  stated  in  section  seven  of  the  Constitution. 


APPENDIX  E  123 

5.  Members  of  this  Federal  Council  shall  be  appointed  as 
follows :  Each  of  the  Christian  bodies  adhering  to  this  Federal 
Council  shall  be  entitled  to  four  members,  and  shall  be  fur- 
ther entitled  to  one  member  for  every  50,000  of  its  communicants 
or  major  fraction  thereof. 

6.  Any  action  to  be  taken  by  this  Federal  Council  shall  be 
by  the  general  vote  of  its  members.  But  in  case  one-third  of 
the  members  present  and  voting  request  it,  the  vote  shall  be 
by  the  bodies  represented,  the  members  of  each  body  voting 
separately ;  and  action  shall  require  the  vote,  not  only  of  a 
majority  of  the  members  voting,  but  also  of  the  bodies  repre- 
sented. 

7.  Other  Christian  bodies  may  be  admitted  into  member- 
ship of  this  Federal  Council  on  their  request  if  approved  by  a 
vote  of  two-thirds  of  the  members  voting  at  a  session  of  this 
Council,  and  of  two-thirds  of  the  bodies  represented,  the  rep- 
resentatives of  each  body  voting  separately. 

8.  The  Federal  Council  shall  meet  in  December,  1908,  and 
thereafter  once  in  every  four  years. 

OFFICERS  AND  EXECUTIVE  COMMITTEE 

9.  (1)  The  officers  of  this  Federal  Council  shall  be  a  Presi- 
dent, one  Vice-President  from  each  of  its  constituent  bodies,  a 
Corresponding  Secretary,  a  Recording  Secretary,  a  Treasurer, 
and  an  Executive  Committee,  who  shall  perform  the  duties 
usually  assigned  to  such  officers. 

(2)  The  Corresponding  Secretary  shall  aid  in  organizing 
and  assisting  local  councils,  and  shall  represent  the  Federal 
Council  in  its  work  under  the  direction  of  the  Executive  Com- 
mittee. 

(3)  The  Executive  Committee  shall  consist  of  one  repre- 
sentative, minister  or  layman,  from  each  of  the  constituent 
bodies,  and  one  additional  representative  for  every  500,000  of 
its  communicants  or  major  fraction  thereof,  together  with  the 
President,  all  ex-Presidents,  the  Corresponding  Secretary,  the 
Recording  Secretary  and  the  Treasurer.  The  Executive  Com- 
mittee shall  have  authority  to  attend  to  all  business  of  the 
Federal  Council  in  the  intervals  of  its  meetings  and  to  fill  all 
vacancies.  It  shall  meet  for  organization  immediately  upon 
the  adjournment  of  the  Federal  Council,  and  shall  have  power 
to  elect  its  own  officers. 

(4)  All  officers  shall  be  chosen  at  the  quadrennial  meetings 
of  the  Council  and  shall  hold  their  offices  until  their  successors 
take  office. 

(5)  The  President,  the  Corresponding  Secretary,  the 
Recording  Secretary,  and  the  Treasurer  shall  be  elected  by  the 
Federal  Council  on  nomination  by  the  Executive  Committee. 

(6)  The  Vice-Presidents  and  the  members  of  the  Execu- 
tive Committee  shall  be  elected  by  the  Council  upon  nomina- 


124  COOPERATION  AND  UNITlY 

tion  by  the  representatives  in  attendance  of  each  of  their  re- 
spective constituent  bodies. 

10.  This  Plan  of  Federation  may  be  altered  or  amended 
by  a  majority  vote  of  the  members,  followed  by  a  majority 
vote  of  the  representatives  of  the  several  constituent  bodies, 
each  voting  separately. 

11.  The  expenses  of  the  Federal  Council  shall  be  provided 
for  by  the  several  constituent  bodies. 

This  Plan  of  Federation  shall  become  operative  when  it 
shall  have  been  approved  by  two-thirds  of  the  above  bodies  to 
which  it  shall  be  presented. 

It  shall  be  the  duty  of  each  delegation  to  this  Conference 
to  present  this  Plan  of  Federation  to  its  national  body,  and 
ask  its  consideration  and  proper  action. 

In  case  this  Plan  of  Federation  is  approved  by  two-thirds 
of  the  proposed  constituent  bodies  the  Executive  Committee 
of  the  National  Federation  of  Churches  and  Christian  Workers, 
which  has  called  this  Conference,  is  requested  to  call  the  Federal 
Council  to  meet  at  a  fitting  place  in  December,  1908. 


THE  PRESENTATION  AND  DISCUS- 
SION OF  THE  REPORT 


At  the  Meeting  of  the  Congress  on 
Thursday,  February  17,  1916 


AGENDA  FOR  THE  CONSIDERATION  OF  THE  REPORT 
OF  COMMISSION  VIII 

I.  Should  there  be  a  comprehensive  program  of  cooperation 
in  the  missionary  task  for  Latin  America?  If  so,  why? 
If  not,  why  not?  Should  this  program  involve  both 
Latin  America  as  a  whole  and  also  separate  countries 
or  groups  of  countries? 
II.    What  should  be  the  prominent  features  of  such  a  program? 

1.  Occupation  of  territory. 

2.  Territorial   responsibility. 

3.  Enlistment  of  forces. 

4.  Working  plan. 

a — Christian  Literature, 
b — Christian   Education. 
c — Evangelistic  Effort, 
d — Medical  and  Philanthropic  Work. 
III.    How  may  such  a  program  be  formulated  and  carried  out? 

1.  For  all  Latin  America? 

2.  For  each  separate  field. 


Considerations  of  space  have  made  it  necessary  to  abbreviate 
the  addresses  and  remarks  made  in  the  course  of  the  presenta- 
tion and  discussion  of  this  Report.  In  doing  this  the  attempt 
has  been  made  to  preserve  everything  that  throws  light  upon 
the  subjects  considered  in  the  Report.  It  has  not  been  found 
possible  in  many  cases  to  submit  the  report  of  the  addresses  to 
those  who  delivered  them   for  their  revision. 


126 


THE     PRESENTATION    AND     DISCUSSION     OF    THE 
REPORT   OF   COMMISSION   EIGHT. 

The  Report  of  Commission  VIII  on  Cooperation  and  Unity  was 
introduced  by  the  Rev.  Charles  L.  Thompson,  D.D.,  New  York 
City,  who  said :  This  Congress  nobly  illustrates  our  theme  to- 
day with  its  harmony  and  friendship,  its  blessed  fellowship  of 
the  spirit  and  unity  of  feeling,  its  genuine  freedom  of  utter- 
ance, yet  tendency  toward  a  very  definite  program.  It  would 
be  my  first  argument  for  working  unity.  Let  me  begin,  how- 
ever, by  a  word  about  the  growth  of  the  spirit  of  cooperation. 
After  the  Reformation,  there  was  a  time  of  creed  building. 
Those  creeds  were  built  like  the  castles  which  sheltered  the 
nobles,  with  a  trowel  in  one  hand  and  a  sword  in  the  other. 
They  were  thought  of  as  defenses  of  the  truth.  In  time  every- 
one discovered  that  the  truth  did  not  need  any  defense  of  that 
kind,  that  the  Bible  would  be  its  own  best  defense.  But  it  took  a 
long  time  in  addition  before  men  realized  that  people  of  a 
common  faith  ought  not  to  interfere  with  one  another.  Of 
course,  on  the  mission  field,  we  try  not  to  interfere  with  one  an- 
other, but  we  have  tried  to  get  there  first  and  hold  the  ground. 

Eventually,  however,  the  evangelical  world  has  come  to  its 
greatest  bit  of  cooperation,  the  strengthening  of  the  common 
line.  We  have  only  one  purpose  in  this  Congress — a  program 
by  which  we  shall  be  able  to  do  something  jointly  for  the  lift- 
ing of  this  continent  towards  the  kingdom  of  God.  I  think 
that  this  is  the  first  time  in  the  history  of  the  world  that  such 
a  plan  could  be  seriously  entertained.  Think  of  those  few 
people  in  the  upper  room  at  Jerusalem.  They  could  not  have 
made  a  program  like  ours.  It  was  a  time  for  individual  hero- 
ism. The  reformers  had  no  general  program  for  a  continent 
or  for  a  nation,  nor  did  Livingston  or  Carey  or  their  contem- 
poraries. It  was  the  individual  who  did  the  splendid  and 
heroic  thing.  But  now  we  see  that  such  heroes  should  organ- 
ize and  line  up  together  for  the  prosecution  of  their  work,  thus 
vastly  multiplying  their  efficiency.  That  is  the  genuine  gospel 
of  Jesus   Christ.     It   should  bring  us   together,   forgetting  all 

127 


128  COOPERATION  AND  UNITY 

theological  barriers,  and  dissolving  our  crystalized  individual 
opinions  in  the  common  solution  of  Christian  brotherhood.  Our 
program  today  is  to  conquer  not  by  individual  heroism,  but  by 
organization.  With  the  knowledge  which  we  have  acquired 
here  during  these  days,  we  can  frame  such  a  program  as  will 
give  solidarity  and  force  to  the  body  of  Jesus  Christ.  Just  be- 
fore the  outbreak  of  this  war,  I  was  in  Constance.  The  day 
after  we  got  there,  the  Kaiser  mobilized  the  German  army.  I 
shall  never  forget  that  day,  how  quickly  the  soldiers  rushed  to 
the  colors.  We  Christians  ought  to  have  some  scheme  for 
quick  mobilization.     That  is  the  purpose  of   gathering  here. 

The  other  day  we  all  saw  the  Canal,  that  mighty  work  of 
machinery  and  of  men,  and  rejoiced  that  the  time  came  for 
it  in  our  day.  We  saw  the  marks  of  the  unfinished  work  of 
the  French  engineers.  The  time  was  not  ripe  then  for  that 
achievement.  Science  lagged  behind  the  heroism  of  the  French 
engineers.  But  in  time  geology  and  mechanics  and  electricity 
and  engineering  and  higher  trained  manhood,  all  organized  to- 
gether for  the  wonderful  achievement  which  is  the  marvel  of 
the  century  in  which  we  live.  And  we  are  here  to  consider 
whether  the  time  has  not  come  in  the  providence  of  God  and 
the  correlation  of  divine  and  human  forces  for  a  program  of 
combining  the  two  Americas.  Our  ministry  is  not  merely  to 
Latin  America ;  equally  I  might  say,  it  is  a  ministry  to  North 
America.  God  Almighty  said  when  He  built  this  continent, 
"It  shall  be  one."  He  meant  that  the  Americas  should  have 
a  common  spiritual  destiny.  Our  business  men,  our  bankers  and 
our  scientists  think  in  terms  of  a  united  continent ;  why  then 
should  we  hesitate  to  recognize  God's  manifest  plan  for  re- 
ligious harmony.  But  how  may  this  be  brought  about?  Can 
any  agency  achieve  it  except  the  united  Church  of  Jesus  Christ? 
And  how  shall  that  Church  go  at  its  task?  The  first  matter 
to  take  into  consideration  is,  of  course,  its  physical  possession. 
Here  is  a  vast  continent  to  handle.  The  way  is  clearly  not  by 
competition,  but  by  delimitation  of  territory.  Delimitation  may 
seem  to  be  only  keeping  out  of  each  other's  way.  But  co- 
operative delimitation  is  good  strategy.  A  couple  of  years  ago. 
the  Home  Missions  Council  of  North  America  sent  a  half 
dozen  secretaries  of  Home  Mission  Boards  to  a  number  of 
western  states  to  sit  down  around  a  common  table  to  plan  a 
cooperative  program  of  evangelism.  The  organizations  deter- 
mined to  put  an  end  to  the  isolated  endeavors  here  and  there 
with  much  overlapping  of  effort,  which  had  been  in  force  and 
to  organize  for  a  strong  interdenominational  effort.  The  will- 
ingness to  take  up  such  a  program  in  each  state  was  nothing 
less  than  a  clear  revelation  of  the  ^spirit  of  brotherhood  and 
cooperation  at  work.  It  meant  a  joint  territorial  resoonsibility 
of  real  significance.  We  shall  come  to  something  bigger  and 
richer  by  and  by,  but  for  the  present  it  is  welcome,  better  than 


DISCUSSION  OF  THE  REPORT  129 

getting  into  one  another's  way.  Keeping  out  of  everybody's 
way  is  a  great  deal  better  than  the  old  unavoidable  friction 
which  grew  out  of  unrelated  proximity.  The  time  for  plan- 
ning effective  cooperation  is,  I  know,  at  the  beginning  of 
things.  I  shall  never  forget  that  day  when  four  of  us,  repre- 
senting four  organizations  going  to  Porto  Rico,  sat  down 
around  the  table  in  my  office  with  a  map  of  that  beautiful  is- 
land before  us  and  said,  "Now,  let  us  go  down  there  to  the 
people  accustomed  to  one  Church  and  show  them  that  here  is 
one  Church  going  into  Porto  Rico."  We  made  our  locations 
in  that  spirit  and  have  followed  the  agreement  from  then  till 
now.  Other  denominations  have  come  in,  but  we  all  have  con- 
sistently maintained  that  primary  division  of  the  island.  Chris- 
tian missions  is  a  common  enterprise,  not  a  game,  and  until 
we  can  recognize  that  fact,  we  are  far  from  real  cooperation. 
Take  another  illustration.  Different  denominations  of  North 
America  are  doing  work  among  the  Indians.  The  Presby- 
terians were  doing  work  among  forty  different  tribes  or  parts 
of  tribes,  the  Methodists  and  Baptists  were  also  doing  work 
in  many  of  these  same  tribes.  The  Home  Missions  Council 
got  together  and  proposed  a  plan  whereby  different  denomina- 
tions assumed  responsibility  for  whole  tribes.  That  plan  has 
proceeded  far.  Its  greatest  hindrance,  by  no  means  insur- 
mountable, is  the  property  question.  When  once  a  denomina- 
tion holds  a  good  deal  of  property,  it  wishes  to  hold  on  to  it. 
But  the  exchanges  have  been  made  and  the  underlying  prin- 
ciple is  quite  securely  established.  The  proposed  delimitation 
in  Latin  America  must  not  be  academic  or  theoretical,  but 
should  nevertheless  be  effective.  It  will  surely  mean  a  better 
occupancy  of  the  whole  field  and  the  economical  and  efficient 
prosecution  of  the  work. 

In  the  second  place,  we  recommend  union  literature ;  all  can 
unite  on  all  that  the  mission  field  needs  to  know.  If  any  must 
have  denomination  literature,  let  them  furnish  it  and  pay  for 
it;  but  there  is  no  need  for  separate  presses  for  the  funda- 
mental statement  of  the  essential  elements  of  the  gospel  of 
Jesus  Christ,  any  more  than  there  is  need  for  separate  presses 
on  which  to  print  the  Bible.  I  heard  our  honored  chairman 
say  a  few  years  ago  that  the  time  might  come,  a  century  or 
so  ahead,  when  there  would  be  no  more  Presbyterians.  That 
startled  me  then,  but  as  I  have  been  thinking  of  it  more  and 
more,  I  am  disposed  to  agree.  We  can  unite  with  anyone  now 
for  devotional  purposes.  Gathered  here  we  find  it  difficult  to 
divide.  If  we  can  unite  here,  why  not  in  oroducing  tracts  and 
books  for  the  evangelization  of  the  people  among  whom  we 
are  living  and  working. 

Thirdly,  we  propose  a  unified  system  of  education.  It  was 
the  opinion  of  the  Edinburgh  Conference,  as  you  will  recall, 
that  there  was  no  branch  of  mission  work  where  joint  action 


130  COOPERATION  AND  UNITY 

is  so  feasible  and  so  desirable,  all  the  way  from  the  primary 
school  to  the  university.  In  our  higher  education,  cooperation 
is  of  supreme  importance.  Little  colleges  scattered  here  and 
there,  poorly  equipped,  insufficiently  endowed  inadequately 
staffed,  simply  cannot  compete  with  the  great  public  universities 
now  developing  in  Latin  America.  There  are  said  to  be  fifty 
thousand  students  in  Latin  America,  who  are  going  to  be  the 
leaders  of  its  life.  If  we  want  them  for  our  service,  we  must 
afford  them  an  adequate  moral,  mental  and  spiritual  equipment. 
This  will  call  for  such  educational  plants  as  are  beyond  the 
power  of  any  single  denomination  to  furnish.  It  will  require 
the  union  effort  of  bodies  working  in  these  fields  to  make  these 
institutions  effective.  Even  in  theological  education  there  may 
be  cooperation  on  the  main  subjects  of  theological  instruction. 
We  have  proved  this  in  Porto  Rico,  and  more  or  less,  I  think 
in  Brazil  and  in  Chile.  I  think  that  the  general  judgment  of 
those  who  have  tried  cooperation  in  theological  instruction  is 
that  it  is  well  worth  while,  that  no  denomination  loses,  but 
that  all  denominations  together  are  immeasurably  the  gainers. 
Again  let  us  consider  the  enlistment  of  our  missionary  forces. 
We  must  have  native  leaders  in  Latin  America  trained  on  the 
field,  normal  teachers  and  other  specialists. 

The  Opportunities  and  Possibilities  of  Cooperation 
Rev.  S.  W.  Chester,  D.D.  (Presbyterian  Church  in  the  L^nited 
States,  Nashville,  Tenn.)  :  As  a  member  of  the  Commission,  I 
venture  to  refer  to  one  or  two  things  not  mentioned  in  the 
Agenda.  I  have  been  asked  to  describe  a  matter  not  connected 
with  Latin  America,  but  capable  of  application  to  Latin  America 
or  to  any  other  land,  which  goes  to  show  the  extent  to  which 
cooperation  between  different  denominations  may  be  carried, 
when  there  is  the  true  desire  for  cooperation.  Our  Church 
established  many  years  ago  a  mission  in  the  Congo  State,  about 
eight  hundred  miles  beyond  the  farthest  outpost  of  any  other 
Church  working  in  that  region.  Because  it  was  lonely  and  be- 
cause we  were  closely  associated  with  our  brethren  of  the 
Southern  Methodist  Church  at  headquarters  in  Nashville,  and 
because  we  love  them  very  much  as  brethren  there  at  home 
and  have  entire  confidence  in  them,  we  invited  them  to  join 
us  in  that  region  and  to  establish  a  mission  in  territory  con- 
tiguous to  ours.  The  invitation  was  accepted  and  Bishop  Lam- 
buth,  who  is  with  us  to-day,  went  out  with  a  pioneering  party, 
located  and  established  the  new  mission.  He  went  first  of 
all  to  our  headquarters  at  Luebo,  where  he  conferred  with  our 
mission  about  the  best  methods  to  use  and  the  best  location. 
Before  he  left  Luebo.  Dr.  Morrison  of  our  mission  made  an 
appeal  in  the  pulpit  of  the  church  for  volunteers  to  go  to  help 
Bishop  Lambuth  establish  his  Methodist  mission.  There  were 
fifteen  members  of  that  Luebo  church,  everyone  of  whom  could 


DISCUSSION  OF  THE  REPORT  131 

repeat  the  Shorter  Catechism  backwards,  who  volunteered  to 
go  with  Bishop  Lambuth  and  did  go  with  him,  being  organized 
by  him  into  a  Methodist  church,  when  he  established  his  mis- 
sion. Now,  why  did  he  organize  them  into  a  Methodist  church? 
Why,  of  course,  he  did  not  know  how  to  organize  any  other 
kind.  He  was  probably  willing  to  leave  to  the  future,  to  the 
time  when  it  would  become  practical,  the  question  regarding 
the  amount  of  Calvinism  he  would  admit  into  the  creed  of 
that  African  Methodist  Church.  When  the  time  comes  to  have 
in  that  part  of  the  tield  one  evangelical  church  with  any  de- 
nominational name,  I  think  the  problem  will  be  very  easy  of 
solution. 

While  I  was  able  to  contribute  very  little  to  the  preparation 
of  this  report  in  its  original  form,  it  was  my  privilege  to  col- 
laborate quite  extensively  with  our  chairman  and  several  other 
members  of  the  Commission  on  our  journey  down  from  New 
York.  We  all  became  convinced  that  the  elimination  from  the 
report  of  the  references  to  cooperation  with  the  Roman  Catho- 
lic Church  as  an  organization  would  be  in  the  interest  of 
peace  and  good  will,  as  well  as  in  accordance  with  fidelity  to 
truth.  If  the  time  ever  comes  when  the  Roman  Catholic  Church 
in  Latin  America  shall  recognize  our  evangelical  work  to  the 
extent  of  being  willing  to  cooperate  with  us  for  any  common 
end,  I,  for  one,  feel  sure  that  by  that  time  we  shall  have  at- 
tained to  such  a  spirit  of  cooperation  as  will  make  us  ready  to 
meet  them  at  least  half  way.  Meanwhile  we  fear  that  the  sug- 
gestion of  cooperation,  coming  from  us,  would  be  misunder- 
stood, and  might  have  the  effect  of  defeating  the  irenic  pur- 
pose we  have  in  our  approach  towards  all  the  individual  mem- 
bers of  that  communion  who  are  now  willing  to  cooperate  with 
us  in  any  branch  of  our  work.  The  number  of  these  is  al- 
ready very  large.  All  patronage  of  our  mission  schools  by 
Roman  Catholic  parents  is  a_  form  of  cooperation.  All  help 
given  by  individual  Roman  Catholics  in  the  establishment  and 
maintenance  of  our  schools  and  hospitals  is  cooperation.  When 
I  was  sent  to  Mexico  some  years  ago  to  establish  a  boys'  in- 
dustrial school,  I  was  visited  everywhere  I  went  by  deputations 
of  prominent  citizens,  who  in  every  case  offered  contributions 
in  money  as  an  inducement  to  locate  the  school  in  their  town. 
The  municipal  government  of  the  town  we  selected  offered  to 
donate  us  a  beautiful  square  in  the  heart  of  the  town,  if  we 
would  use  it  for  the  establishment  of  a  girls'  school.  The  Min- 
ister of  Education  at  the  Capital  assured  us  that  he  would  in- 
terpret the  laws  affecting  our  work  in  the  most  liberal  way  pos- 
sible, "for,"  he  said,  "what  you  are  proposing  to  do  is  the  thing 
of  all  others  we  wish  to  have  done  for  our  Mexican  boys." 
These  are  instances  of  cooperation  on  the  part  of  people  who 
are  Roman  Catholic  of  a  very  practical  kind.  And  if  we  meet 
such  overtures  in  the  right  spirit,  and  if  our  workers  continue, 
as  they  have  been  doing,  to  fulfil  the  law  of  Christ  in  all  their 


132  COOPERATION  AND  UNITY 

intercourse  with  the  people  of  Latin  America,  whether  Roman 
Catholic  or  non-Roman  Catholic,  they  are  as  certain  to  win 
out  in  the  long  run  as  it  is  certain  that  "there  remaineth  these 
three,  faith,  hope  and  love;  and  the  greatest  of  these  is  love." 
Rev.  Charles  S.  MacFarland,  Ph.D.  (Federal  Council  of 
the  Churches  of  Christ  in  America,  New  York  City).  Per- 
haps the  chief  sense  and  consciousness  of  sin  of  our  day  and 
generation  is  the  sense  of  economic  and  social  waste;  but  when 
our  political  economists  and  social  reformers  began  to  deal  with 
this  question,  they  emphasized  a  deeper  and  more  serious  prodi- 
gality to  which  these  things  are  largely  due,  the  waste  of  our 
finer  spiritual  forces,  of  our  religious  enthusiasm,  in  large  part 
due  to  our  denominational  caprices  which  we  sometimes  call 
rehgious  loyalty.  I  am  profoundly  convinced  that  perhaps  the 
greatest  force  that  has  come  into  our  churches  at  home  for 
the  development  of  comity  and  federation  is  the  reflex  action 
that  has  come  to  us  from  the  field  of  foreign  missions,  and  if 
foreign  missions  had  done  nothing  more  than  that  for  what  they 
have  cost,  they  would  have  been  easily  worth  that  and  more. 
We  are  meeting  in  Latin  America  today,  as  at  home,  federated 
iniquity,  federated  vice,  federated  unrighteousness  and  federated 
injustice.  We  can  only  meet  them  successfully  with  the  closed 
ranks  of  our  Christian  forces.  A  consideration  of  the  limita- 
tions of  cooperation  seems  to  me  a  speculative  and  academic 
question.  I  have  just  returned  from  prayer  and  conference 
with  our  Christian  brethren  in  the  nations  at  war  in  Europe. 
What  made  the  deepest  incision  into  my  soul  was  not  the 
suffering,  nor  the  widows,  nor  visits  to  the  hospitals,  least  of 
all  the  fact  that  these  men  believe  that  they  are  giving  them- 
selves to  the  support  of  principles  of  the  deepest  concern.  It 
was  rather  the  fact  that  out  of  so  many  of  our  Christian 
brothers  in  Europe  there  has  gone  absolutely,  for  the  time  be- 
ing, the  whole  spirit  of  love.  We  have  the  problem  of  recog- 
nizing the  right  of  all  people  to  the  fullest  religious  liberty. 
The  best  we  can  do  is  to  go  ahead  with  a  constructive  program 
to  do  our  work  in  the  spirit  of  Christlike  love.  Out  of  some 
considerable  experience  in  both  interdenominational  and  denomi- 
national gatherings,  I  have  discovered  three  rather  interesting 
facts  which  I  think  illustrate  the  possibilities  of  cooperation. 
The  first  need  is  to  get  a  body  together  in  which  there  will  be 
the  most  absolute  harmony  prevailing  and  which  will  be  free 
from  any  invidious  utterance.  Always  bring  as  many  denom- 
inations together  as  you  can,  but  remember  that  when  you  bring 
the  people  of  one  denomination  together,  there  are  sometimes 
problems  and  serious  difficulties.  The  second  is  to  differentiate 
between  two  armies  and  between  two  wings  of  the  same  army. 
That  really  gets  us  at  the  real  difference  between  many  of  us. 
The  third  is  a  concrete  program.  If  people  are  to  be  brought 
into  cooperation,  it  will  not  be  by  asking  them  to  discuss  the 
question  of  imily;  it  is  only  when  they  come  together  to  con- 


DISCUSSION  OF  THE  REPORT  133 

sider  some  concrete  task  that  you  can  overcome  denomination- 
alism. 

Bishop  Luther  B.  Wilson,  D.D.  (Methodist  Episcopal 
Church,  New  York  City)  :  If  the  world  is  to  be  evangelized 
in  this  generation  or  in  any  other  generation,  the  cooperation 
of  all  evangelical  forces  is  absolutely  necessary — in  the  work 
of  education,  in  the  diffusion  of  Christian  literature,  in  the 
establishment  and  maintenance  of  agencies  and  institutions  for 
the  relief  of  want  and  suffering,  in  the  direct  work  of  evan- 
gelization, likewise  in  the  creation  of  an  atmosphere  kindly 
to  the  development  of  social  order,  but  inimical  to  injustice  and 
hence  corrective  of  social  unrest.  There  must  be  cooperation 
on  the  field,  at  the  home  base  and  before  the  throne  of  grace 
in  prayer.  The  expectation  of  success  in  this  colossal  under- 
taking without  such  cooperation  is  doomed  to  utter  disappoint- 
ment. Such  cooperation  demands  a  basis,  I  venture  to  say, 
that  mere  expediency  or  the  passion  for  denominational  effi- 
ciency must  inevitably  prove  inadequate.  A  cooperation  which 
allots  and  accepts  field  and  tasks  fs  of  immense  advantage,  but 
it  is  not  enough.  A  cooperation  which  plans  for  your  help 
of  me  will  not  do ;  it  must  also  plan  for  my  help  of  you,  and 
that  type  of  cooperation  demands  a  vital  unity.  If  our  fellow- 
ship is  merely  mechanical  or  at  best  superficially  sentimental, 
we  may  still  remain  at  heart  critics  and  rivals.  I  am  plead- 
ing for  a  spirit  which  shall  make  us  not  critics,  but  in  the 
deepest  sense  counsellors  and  comrades.  If  we  are  to  have 
the  effectual  impact  of  evangelical  Christianity  upon  the  un- 
saved world  in  Latin  America  or  elsewhere  we  must  have  not 
only  cooperation,  but  the  unity  of  evangelical  Christianity.  We 
shall  never  be  able  to  realize  our  dream  of  conquest  until  we 
are   able    to   sing, 

"We  are  not  divided. 
All  one  body  we." 

Will  there  be  differences?  Yes.  Will  there  be  divisions  in 
spirit  and  purpose?  No.  We  cannot  expect  God's  entrustment 
of  power  for  conquest  until  looking  up  to  Him  in  eager  plead- 
ing we  confess,  "One  is  our  Master  even  Christ  and  all  we 
are  brethren."  One  other  word.  We  may  be  stimulated  in  our 
yearning  for  unity  by  the  deep  desire  for  the  conversion  of 
Latin  America,  but  we  can  not  set  up  boundaries  for  unity. 
We  can  not  have  it  in  and  for  Latin  America,  unless  likewise 
we  have  it  in  and  for  North  America,  yes,  in  and  for  all  the 
world  besides.  The  prejudice  and  intolerance  of  Latin  America 
have  not  been  the  only  hindrance  to  its  conquest  by  the  gospel. 
We  need  to  have  the  symmetry  of  our  sympathy  rounded  out. 
To  me  it  seems  that  here  we  approach  the  great  problem,  not 
primarily  how  we  may  lend  a  hand  to  one  another,  but  how 
we  may  give  a  heart,  give  it  irrevocably,  give  it  once  for  all, 
give   it  love-filled   and   aflame.     We  must  test  ourselves.     If 


134  COOPERATION  AND  UNITY 

there  are  differences  which  today  are  without  just  cause,  may 
we  not  rise  above  them  to  new  levels  of  power  and  efficiency? 
If  there  are  divisions,  may  we  not,  must  we  not  seek  to  have 
them  healed?  With  a  great  field  before  us,  a  great  call  ringing 
in  our  ears,  we  must  look  up  imploring  that  the  Spirit  of  God 
shall  melt  us,  energize  us :  that  the  Christ  who  loves  us  with 
a  love  that  will  not  let  us  go  shall  master  us,  that  so  with 
patience,  gentleness,  yet  with  courage  unflinching  and  zeal  un- 
wearied we  go  on  our  way  of  service.  Truly  our  sufficiency  is 
of  Him  who  is  the  God  of  all  grace,  the  God^f  all  hope,  the 
God  of  love.  May  He  fuse  us  into  oneness  that  we  may  prove 
His  power  and  see  the  speedy  coming  of  His  kingdom. 

Rev.  Eduardo  Carlos  Pereira  (The  Presbyterian  Church  in 
Brazil,  Sao  Paulo)  :  This  is  a  solemn  and  decisive  hour  in  the 
history  of  both  Americas.  Latin  America  has  a  great  oppor- 
tunity ;  North  America  a  tremendous  responsibility.  There 
should  be  a  union  of  all  the  forces  of  both  Americas  to  face 
the  tremendous  problems  that  this  Congress  is  bringing  into 
view.  The  Latin-American  republics  are  waking  from  the  long 
sleep  into  which  they  have  fallen,  and  now  are  seeking  a  point 
of  contact  for  their  natural  aspirations  in  the  reab'zation  of 
their  historic  destiny.  Only  Christianity  in  its  primitive  purity 
can  furnish  this.  What  a  joy  it  would  be  if  Protestantism  and 
Romanism  could  unite  in  this  movement,  but  such  cooperation 
is  impossible.  The  Church  of  Rome  does  not  represent  pure 
Christianity,  but  something  very  different.  It  has  emasculated 
the  evangelical  elements  that  are  in  the  Christian  Church.  Tlie 
whole  land  of  Latin  America  is  now  Hke  the  valley  of  dry 
bones  which  Ezekiel  saw.  Our  only  hope  is  that  the  Spirit 
of  God  will  summon  these  bones  to  a  new  life,  awakening  them 
with  the  open  Bible  and  the  message  of  the  gospel. 

Rev.  Alvaro  Rets  (The  Presbyterian  Church  in  Brazil.  Rio 
de  Janeiro)  :  I  would  affirm  most  positively  that  anything 
looking  in  the  direction  of  cooperation  with  the  Roman  Catho- 
lic Church  in  the  propagation  of  the  gospel  is  absolutely  im- 
possible ;  but  I  strongly  affirm  that  cooperation  between  the 
evangelical  forces  in  Latin  America  is  essential.  With  this 
higher  cooperation  victory  is  certain.  It  will  bring  about  great 
economy  and  increased  efficiency.  We  need  cooperation  in  all 
lines  of  Christian  activity,  especially  that  of  the  propagation 
of  literature.  We  need  seriously  adequate  literature  for  the 
purpose  of  propagating  the  gospel  of  Jesus  Christ.  One  class 
of  literature,  especially  helpful  for  that  particular  use,  would  be 
biography.  We  need  a  review  of  a  higher  order  to  meet  the 
needs  of  the  educated  classes.  We  also  need  all  kinds  of  books 
for  our  young  pastors,  for  Sunday  schools  and  for  the  edu- 
cation and  development  of  the  spiritual  life  of  our  converts. 
Something  has  been  attempted  by  the  Young  Men's  Christian 
Association  and  then  there  has  been  cooperation  on  the  part 


DISCUSSION  OF  THE  REPORT  135 

of  the  evangelical  native  forces  in  building  a  hospital  in  Rio  de 
Janeiro,  which  has  now  cost  about  $700,000.  We  should  plan 
to  build  more  hospitals,  schools,  seminaries  and  orphanages,  in 
which  there  could  be  this  united  work.  We  should  take  our 
lesson  from  the  union  of  racial  elements  in  this  European  war. 
If  men  are  willing  to  unite  for  the  purpose  of  destroying  one 
another,  certainly  there  should  be  a  willingness  on  the  part 
of  the  evangelical  forces  to  lay  aside  their  differences  and 
unite  in  the  conquest  of  Latin  America  for  Christ. 

Rev,  a.  R.  Stark  (British  and  Foreign  Bible  Society,  Val- 
paraiso, Chile)  :  It  is  my  privilege  to  represent  a  great  inter- 
denominational institution,  the  British  and  Foreign  Bible  So- 
ciety. In  what  I  have  to  say,  however,  I  do  not  necessarily 
represent  that  Society.  I  think  that  some  statement  should  ap- 
pear in  our  report  regarding  our  relation  with  the  Church  of 
Rome  and  will  address  my  remarks  to  that  theme.  In  the  prose- 
cution of  the  evangelical  missionary  enterprise  no  problem  is 
more  perplexing  than  the  relation  between  Protestantism  and 
Roman  Catholicism.  There  can  be  no  doubt  that  the  rela- 
tion of  Roman  Catholicism  to  the  governments  lies  at  the  root 
of  many  of  the  most  troublesome  political,  social  and  religious 
problems  of  Europe  or  South  America.  In  France  and  Italy 
the  antagonism  between  Romanism  and  the  State  menaces  the 
very  foundation  of  society.  In  Ireland  for  generations  it  has 
been  the  root  of  difficulties.  In  South  America  the  hierarchy 
must  be  held  responsible  for  a  great  deal  of  the  bloody  discord 
of  the  19th  century.  It  would  take  a  volume  to  set  forth  the 
position  of  the  Protestant  missionary  in  South  America  towards 
Romanism,  but  we  may  submit  a  few  statements:  (1)  Those 
who  favor  an  alliance  with  Romanism  fail  to  realize  the  im- 
portance of  the  religious  and  theological  considerations  which 
gave  rise  to  Protestantism  at  the  Reformation,  which  still  di- 
vide the  two  by  an  impassable  gulf :  (2)  Romanism  is  a  mighty 
working  system,  a  spiritual  hierarchy,  claiming  divine  authority 
over  the  souls  of  men;  (3)  Romanism  has  a  highly  organized 
and  efficient  army  of  priests  who,  by  virtue  of  their  super- 
natural authority,  claim  the  right  to  direct  the  conduct  of  men 
in  this  life  and  to  pronounce  upon  their  fate  hereafter.  This 
constitutes  a  spiritual  monarchy  claiming  supreme  authority 
over  men's  souls ;  (4)  It  is  the  question  of  the  free  develop- 
ment of  the  soul  of  the  Christian  uncTer  the  influence  of  the 
Word  of  God  and  applied  by  the  Holy  Spirit  and  the  minis- 
ter, or  the  moulding  of  the  soul  under  the  complete  control  and 
intervention  of  the  priest.  In  all  charity  we  are  forced  to  the 
conclusion  that  the  great  differences  which  divide  Protestantism 
and  Roman  Catholicism  cannot  be  explained  away  or  modified 
so  as  to  admit  of  religious  cooperation.  On  the  contrary  the 
antagonism  is  made  all  the  more  conspicuous  and  hopeless  by 
the  fact  that  approximation  on  the  ground  of  learning  can  be 


136 


COOPERATION  AND  UNITY 


made  without  affecting  vital  differences.  The  principles  of  de- 
velopment and  infallibility  which  are  now  at  the  basis  of  the 
Roman  system  render  its  position,  as  Cardinal  Manning  said, 
independent  of  the  evidence  of  history;  and,  we  must  add,  com- 
pel Protestanism  to  hold  to  the  great  cardinal  principles  of 
the  evangelical  faith. 

Rev.  J,  Milton  Greene,  D.D.  (Presbyterian  Church  in  the 
U.  S.  A.,  Havana,  Cuba)  :  From  our  standpoint  as  missionaries, 
we  look  first  at  the  masses,  distinguishing  them  from  the  edu- 
cated classes.  Among  the  masses  of  people  in  all  Roman  Catho- 
lic countries,  there  is  a  unique  civilization.  I  contend  there  is 
nothing  in  all  history  like  the  social  conditions  that  have  re- 
sulted from  four  hundred  years  of  Spanish  Roman  Catholic 
domination.  There  are  four  characteristics  of  it.  First,  in- 
tellectual stagnation;  second,  false  conceptions  of  religious 
truth;  third,  a  perverted  conscience;  and  lastly,  corruptness  of 
life. 

When  I  look  at  the  classes  among  these  people,  I  find  them 
thus:  First  of  all,  the  indifferent,  who  are  the  great  majority 
of  the  people ;  then,  the  unbelievers,  both  nominal  and  earnest, 
in  increasing  numbers  as  the  years  go  by;  then,  fanatics,  the 
fanatical  Roman  Catholics,  generally  women ;  and  finally,  the 
misguided  believers  in  the  Roman  Catholic  Church,  numbered 
by  tens  of  thousands.  I  am  convinced  that  there  are  many 
earnest  souls  in  the  Roman  Catholic  Church,  who  believe  in 
God,  and  trust  in  Christ,  who  do  not  depend  upon  the  officials 
of  the  Roman  Church  or  upon  visiting  shrines,  but  who  go 
to  the  chief  altar  and  there  lift  up  their  souls,  not  to  an  image, 
but  to  God.  I  have  had  the  privilege  of  talking  to  many  such. 
It  is  for  them  God's  house  and  they  go  there  to  worship  God 
as  revealed  in  Christ.  And  then,  we  have  the  members  of  our 
Church.  They  are  also  all  imperfect  yet  in  their  knowledge 
and  in  their  character.  If  we  understand  this  basis  clearly,  we 
must  cooperate.  We  know  what  the  task  is  before  us.  It 
is  a  problem  far  greater  than  that  of  the  Culebra  Cut.  I  some- 
times feel  that  some  people  think  of  Jesus  Christ  as  the  great 
head  of  our  organization.  But  we  cannot  organize  men  into 
the  kingdom  of  God.  "Not  by  might,  nor  by  power,  but  by 
My  Spirit,  saith  the  Lord."  Then  what  is  our  duty?  It  seems 
to  me  to  be  cooperation  and  the  use  of  divine  power.  Let  us 
remember  two  or  three  passages  of  Scriptures.  "We  are 
workers  together  with  Him."  "God  worketh  in  us,  working 
and  doing  of  His  own  pleasure."  We  can  carry  our  interde- 
nominationalism  into  publication,  education,  visitation,  open  air 
preaching  and  all  forms  of  philanthropic  work.  Principle  de- 
mands this,  economy  demands  it  and  the  pleasure  of  God  work- 
ing with  us  and  in  us  demands  it. 

Rev.  J.  C.  KuNZMAN,  D.D.  (Pan-Lutheran  Missionary  So- 
ciety for  South  America,  Philadelphia,  Pa.)  :    We  note  the  care 


DISCUSSION  OF  THE  REPORT  137 

and  goodness  of  God  in  nature  and  in  revelation.  The  earth 
on  and  from  which  we  derive  our  physical  sustenance  and  the 

Word  from  which  we  derive  our  spiritual  guidance  assumed 
tlieir  present  form  by  different  stages  and  by  varied  workings, 
bod  stored  m  the  earth  and  wrapped  up  in  His  Word  all  that 
is  necessary  for  the  race  in  all  the  changing  ages.  For  both 
we  dig.  The  forces  of  steam  and  electricity  which  have 
changed  our  modern  civilization  were  there  from  the  begin- 
ning, but  were  only  discovered,  because  needed  in  our  modern 
days.  As  they  changed  our  civilization  from  the  individualistic 
to  the  social  type,  so  we  have  passed  from  the  definition  of  the 
rights  and  perogatives  of  the  individual,  accented  in  the  days 

ur  •  °''"^^^^°"'  *°  ^^^  statement  of  the  social  duties  and 
obligations,  emphasized  in  the  present  age.  Since  mankind  is 
no  longer  organized  on  an  individualistic  basis,  but  is  forced 
to  work  together,  we  secure  new  resources  from  the  earth  and 
learn  new  truths  from  the  Bible.  The  earth  and  the  Scrip- 
tures are  the  same,  but  conditions  have  changed;  and  we  must 
get  out  of  the  divine  treasury  the  new  truths  to  guide  amid  the 
new  conditions.  Nations  no  longer  hve  in  isolation,  and  in- 
dividual Christians  and  denominations  can  no  longer  stand 
alone.  Christ  established  but  one  Church  and  the  Holy  Spirit 
has  given  us  but  one  Bible.  There  is  but  one  Lord  and  one 
commission,  and  all  who  would  be  servants  of  the  Lord  Jesus 
are  bound  to  work  together  in  the  spirit  of  unity  and  of  the 
bond  of  peace.  There  is  but  one  world-task,  of  which  every 
community  task  is  a  part.  One  impulse  must  dominate  the 
Church  as  one  power  dominates  the  universe.  As  the  task 
grows  larger  and  the  contest  becomes  sharper,  God  is  com- 
pelling the  Church  to  place  the  emphasis  on  that  which  is  es- 
sential and  vital.  What  after  all  is  Christianity  but  the  un- 
folding of  Christ  in  the  lives  of  men  and  nations?  It  is  not  a 
system  of  doctrines  or  a  code  of  morals,  though  it  possesses 
the  loftiest  teaching  and  advocates  lives  of  purest  morals.  Its 
ultimate  test  is  not  found  in  our  Confessions,  but  in  our  lives. 
Not  by  what  we  say,  but  what  we  do  are  we  judged.  There 
must  be  the  doing  of  the  Father's  will  in  heaven  and  that 
Father's  will  is  summarized  by  our  Saviour  in  His  last  com- 
mission, the  fulfilling  of  which  has  brought  us  together.  If 
socialists,  liberals  and  conservatives,  if  Catholics,  Protestants 
and  Jews  can  without  changing  their  views  fight  side  by  side 
to  destroy  men's  lives  in  Europe,  why  cannot  we  be  true  to  our 
special  convictions  and  still  map  out  a  common  program  to 
save  the  unsaved  in  Latin  America? 

Rev.  Ira  W.  Landrith,  LL.D.  (United  Society  of  Christian 
Endeavor,  Boston,  Mass.)  :  I  was  riding  along  qn  horseback 
in  Tennessee  some  years  ago.  As  I  approached  a  grocery  store 
I  read  a  sign,  perhaps  two  feet  long  and  four  inches  wide, 
which,  when  I  first  saw  it,  read,  "It  floats."    In  front  of  this 


13^ 


COOPERATION  AND  UNITY 


store  I  looked  again  and  now  the  sign  read,  "Ivory  Soap.'* 
Glancing  back  over  my  shoulder  to  look  at  it  as  I  rode  away, 
it  read,  "99  9/10%  pure."  If  1  had  been  three  men  looking  at 
tliat  sign  I  could  have  started  an  interdenominational  war  in 
three  minutes,  w  hat  I  needed  was  to  ride  down  the  whole 
length  of  the  sign  and  read  it  as  I  went.  That  is  what  we  need 
to  do  in  the  Church.  If  we  but  acted  in  this  way,  the  ques- 
tions of  comity  would  be  settled  right  away.  I  have  been 
studying  the  geography  of  Panama  for  two  blocks.  On  one 
corner  there  stands  a  church,  a  block  away  from  there  you 
find  another  of  the  same  persuasion.  Two  blocks  away,  you 
find  still  another,  and  by  walking  quite  a  distance  one  finds 
a  fourth  church  of  the  same  name.  This  of  itself  illustrates 
the  need  of  cooperation  in  Latin  America. 

Rev.  James  I.  Vance,  D.D.  (Presbyterian  Church  in  the 
United  States,  Nashville,  Tenn.)  :  How  fine  it  would  be  if  this 
spirit  of  unity  and  cooperation  so  manifest  here  in  this  con- 
fereifce  could  be  carried  back,  so  that  the  heart-beat  of  this 
conference  might  become  the  pulse-beat  of  the  churches  which 
we  represent.  There  is  no  subject  about  which  we  preach  so 
well  and  practice  so  poorly  as  this  question  of  church  unity  and 
cooperation.  There  is  no  field  in  which  prophetic  purpose  is  so 
large  and  the  actual  results  so  meagre.  But  we  must  get  to- 
gether. We  must  do  less  denominational  preaching  and  teach- 
ing on  our  mission  fields  and  less  of  it  at  home.  If  we  are 
ever  to  have  an  evangelical  church  for  Mexico,  we  must  put 
the  emphasis  at  the  right  place,  which  is  neither  on  polity  nor 
on  theology,  but  on  the  possession  of  the  Spirit  of  the  Lord 
Jesus  Christ.  On  tTie  Erie  Railroad  is  running  today  the  Matt 
H.  Shay,  the  most  powerful  locomotive  in  the  world.  It  pulls 
five  miles  of  freight  cars.  It  is  really  three  engines  packed  into 
one.  What  a  lesson  for  our  spiritual  life.  Why  should  we  be 
afraid  of  cooperation?  It  will  only  enable  us  to  pull  greater 
loads.  I  heard  of  an  Irish  sergeant  who  was  ordered  to  take  a 
religious  census  of  his  company  and  he  did  it  in  this  fashion: 
He  drew  them  up  in  line  and  then  announced :  "Roman  Catho- 
lics to  the  right.  Church  of  England  men  to  the  left,  all  fancy 
religions  to  the  rear."  That  is  the  way  they  regard  us ;  we 
are  all  classified  alike  as  nothing  in  particular.  God  help  us 
then  to  speed  up  our  schemes  of  church  unity  and  cooperation 
until  we  get  evened  up  with  our  preaching. 

Mr.  John  R.  Pepper  (Methodist  Episcopal  Church,  South, 
Memphis,  Tenn.)  :  The  subject  of  cooperation  is  the  one  in 
which  I  feel  most  at  home.  I  have  been  in  active  business  for 
about  forty  years  and  very  deeply  interested  in  the  on-going  of 
the  church.  Nothing  has  cheered  my  heart  more,  in  the  last 
year  or  two,  and  since  I  have  been  here,  than  this  note  of 
earnest,  sensible,  sane  cooperation  on  the  part  of  Christian 
churches.     I  think  that  Jesus  Christ,  our  Master,  wants  us  to 


DISCUSSION  OF  THE  REPORT  139 

do  the  work  of  the  Church  in  the  most  sensible  and  business- 
like way.  Business  men  get  together  when  there  is  any  great 
interest  at  stake.  I  am  definitely  in  favor  of  territorial  division 
in  our  mission  fields  and  of  the  heartiest  cooperation  on  the 
part  of  our  churches  in  the  foreign  field  and  at  home  also.  Two 
or  three  results  would  follow,  I  am  sure.  First  of  all,  it  will 
greatly  hearten  our  workers  in  the  foreign  fields  themselves 
to  know  that  there  is  a  great  pulse  beat  in  common  among  the 
churches.  Again,  it  will  greatly  help  the  spirit  of  the  Church 
at  home  to  feel  that  we  have  a  great  common  interest  in  all 
of  these  fields,  and  are  working  to  one  common  end.  A  third 
important  consideration  is  that  the  practice  of  cooperation  will 
stimulate  giving  on  the  part  of  business  men  and  women  who 
are  both  devoted  and  businesslike.  They  wish  to  see  affairs 
conducted  economically  and  carefully  and  wisely,  and  will  stand 
back  of  such  plans. 

Mr.  Fleming  H.  Revell  (Presbyterian  Church  in  the  United 
States  of  America,  New  York  City)  :  In  the  commercial  world, 
the  extreme  folly  of  expensive  and  destructive  competition  has 
been  felt  increasingly  during  these  last  years  as  the  days  have 
gone  by.  Not  very  long  since,  there  was  a  conference  of  great 
iron  workers  in  the  city  of  Washington.  Representatives  were 
tliere  from  Germany,  from  France,  from  Belgium,  from  Aus- 
tria, from  England  and  from  some  other  lesser  nations.  They 
were  gathered  there  to  find  out  how  they  could  best  foster  the 
interests  that  they  represented.  They  determined  that  it  would 
be  wise  to  adopt  some  emblem  that  would  portray  their  pur- 
pose and  they  adopted  a  double  one,  one  to  indicate  the  past, 
the  other  to  indicate  their  purpose  for  the  future.  The  first 
emblem  was  a  melting  pot  in  which  were  some  rifles  with 
crossed  bayonets,  over  which  was  written,  "Might  is  right,"  and 
under  it  the  word,  "Competition."  The  second  emblem  was  a 
melting  pot  in  which  rifles  were  stuck  with  reversed  bayonets. 
Over  that  was  written.  "Ri?ht  is  might,"  and  under  it,  "Coop- 
eration." Are  the  men  of  this  world  wiser  in  their  generation 
than  the  children  of  light?  ^^'here  contentions  do  arise  among 
the  fellowship  of  the  evangelical  churches,  may  we  not  learn 
the  lesson  from  that  true  Christian,  our  own  ex-Secretary  of 
State?  When  a  contention  arose  between  our  country  and  a 
foreign  nation,  and  the  diplomatic  representatives  seemed  to 
have  reached  a  point  where  it  seemed  nothing  more  could  be 
said,  the  representative  of  the  foreisrn  nation  said,  "I  suppose 
Mr.  Bryan,  this  is  the  final  word."  He  responded  in  a  sentence 
which  deserves  to  be  eneraved  in  granite,  "There  is  nothing 
final  between  friends."  Christian  consistency  demands  a  friendly 
combination  of  all  Christian  men  and  Christian  women.  We 
must  persist  until  it  is  gained. 

Mr.  J.  H.  Warner  (International  Committee  of  Young  Men's 
Christian  Associations,   Recife,   Brazil)  :     I  have  time  only  to 


140  COOPERATION  AND  UNITY 

speak  concretely.  Permit  me  to  use  as  an  example  the  vast 
••erritory  overlooked  in  the  apparently  comprehensive  survey  of 
last  Friday.  I  refer  to  North  Brazil,  the  great  neglected  heart 
of  the  Southern  continent,  three-fourths  of  the  Brazilian  Re- 
public. Its  omission  is  evidence  of  our  astonishing  lack  of  a 
thorough  knowledge  of  Latin  America.  This  evidence  is  still 
more  convincing  when  we  think  that  among  the  speakers  of  the 
day  were  two  secretaries  of  great  missionary  Societies,  each 
notable  as  a  world  traveller  and  each  advocating  a  continental 
policy,  yet  neither  made  the  slightest  reference  to  the  seven 
millions  of  needy  souls  who  passed  from  his  horizon  when  he 
took  his  journey  across  the  Atlantic  from  Bahia.  No  less  as- 
tonishing was  the  fact  that  a  Brazilian  who  knows  this  terri- 
tory could  make  a  touching  appeal  for  Brazil  and  make  no 
reference  to  these  great  unoccupied  states  of  the  republic.  The 
territory  to  which  I  refer  is  that  portion  of  Brazil  lying  north 
and  west  of  the  Rio  Francisco  and  comprising  the  states  of 
Alogoas,  Pernambuco,  Parahyba,  Rio  Grande  do  Norte,  Ceara, 
Piauhy,  Maranhao,  Para,  Amazonas  and  the  district  of  Acre. 
Ten  divisions  ranging  in  size  from  that  of  New  Jersey  to  four 
times  that  of  Texas,  and  aggregating  a  territoy  equal  to  more 
than  three-fourths  of  the  United  States  of  America.  Two- 
thirds  of  this  section  are  occupied  by  virgin  forests  whose 
twilight  trails  are  known  only  to  an  unknown  number  of  sav- 
ages, whole  tribes  of  whom  the  white  man  has  never  seen. 
Outside  the  forest  scattered  over  more  than  a  thousand  miles 
of  Atlantic  littoral  and  along  more  than  ten  thousand  miles 
of  navigable  waterway  in  the  Amazon  valley  are  7,000,000  of 
as  excellent  people  as  ever  bore  the  proud  name  of  Americans 
or  the  prouder  name  of  Brazilians.  In  the  interest  of  these 
millions  are  operating  four  Societies  and  one  self-supporting 
missionary.  There  are  in  all  twenty-nine  missionaries ;  thirteen 
men,  thirteen  wives  and  three  unmarried  women.  If  other  parts 
of  the  world  were  served  by  missionaries  according  to  the  pro- 
portion of  missionaries  to  population  that  holds  in  North  Bra- 
zil, the  number  of  China's  missionaries  might  be  reduced  to 
one-half  her  present  number,  those  of  India  to  one-third,  those 
of  Japan  to  one-fourth,  and  those  of  Korea  to  one-sixth.  Of 
the  twenty-nine  missionaries,  however,  twenty-three  are  in  one 
state,  four  in  another  and  two  in  a  third.  Seven  states  rang- 
ing in  population  from  that  of  Maine  to  that  of  New  Jersey, 
have  not  a  single  resident  missionary.  One  missionary  resides 
in  Para  and  is  also  responsible  for  Manaos,  a  thousand  miles 
up  the  Amazon,  farther  than  from  New  Orleans  to  St.  Louis. 
One  man  and  his  wife  live  twenty-five  days  by  river  boat  and 
mule  trail  from  the  nearest  port,  and  these  two  are  the  only 
missionaries  in  a  state  as  lage  in  territory  as  New  York  with 
a  population  as  large  as  that  of  New  Hampshire.  Side  by  side 
with  the  twenty-nine  missionaries  of  North  Brazil  labor  thirty- 


DISCUSSION  OF  THE  REPORT  141 

four  of  Brazil's  most  faithful  native  workers,  of  whom  eighty 
per  cent,  are  in  two  states.  These  sixty-three  people  are  theo- 
retically responsible  for  a  territory  three-fourths  as  large  as 
the  United  States,  and  infinitely  more  inaccessible,  with  a  popu- 
lation of  seven  millions,  and  in  addition,  the  churches  of  this 
district  have  sent  two  of  their  young  men  as  missionaries  to 
Portugal.  Three  special  phases  of  need  here  simply  cry  aloud 
for  cooperation  and  a  carefully  planned  advance :  First,  physi- 
cal needs.  This  entire  territory  lies  north  of  the  eighth  de- 
gree of  south  latitude.  No  portion  of  India  proper  comes  with- 
in this  distance  of  the  equator.  In  the  major  part  of  the  dis- 
trict the  grim  enemy  of  human  kind  claims  half  the  children 
before  they  are  two  years  old  and  disease  in  the  most  hideous 
form  stalks  like  a  shadow  on  the  trail  of  man.  One  medical 
missionary  conducts  a  hospital  and  dispensary  in  a  single  state. 
Pilgrimages  are  made  across  five  states  to  reach  this  man  of 
God.  When  he  travels  by  train  his  coming  is  heralded  from 
station  to  station  and  the  needy  throng  him  at  every  stop.  What 
consideration  compels  us  to  deny  to  other  states  a  like  minis- 
try? No  less  insistent  is  the  intellectual  need.  Throughout 
the  northern  districts,  eighty-five  percent,  of  the  population 
can  neither  read  nor  write.  The  government  is  working  val- 
iently  to  overcome  this  terrible  handicap  for  democracy.  But 
it  will  be  decades  before  an  impression  can  be  made.  The  im- 
portance of  the  opportunity  to  establish  here  a  great  university, 
which  will  train  many  of  the  leaders  in  the  educational  move- 
ment, cannot  be  exaggerated.  The  missionary  bodies  confine 
their  efforts  to  help  in  this  great  task  to  two  states  and  not  an 
evangelical  institution  of  college  grade  exists  north  of  the  Sao 
Francisco.  Third,  there  is  the  need  of  Christ  among  the  edu- 
cated classes.  Do  not  think  that  these  do  not  know  Christ. 
There  He  stands  on  the  Andes,  a  majestic  figure  in  bronze; 
with  outstretched  hands  and  eager  face  He  pleads  for  peace 
among  the  nations.  But  sinful  men  may  pass  this  Christ,  if 
they  but  lift  their  hat;  for  the  Christ  of  Latin  America  has 
lost  the  power  that  once  prostrated  men  in  the  dust  at  His  feet. 
In  a  great  church  in  Pernambuco  hangs  the  Christ  with  a  pierced 
side.  Men  confront  this  Christ  with  arms  crossed  in  homage 
to  the  great  Galilean  sage  who  died  for  no  fault  of  His  own, 
but  the  power  to  draw  all  men  unto  Him  is  no  longer  His. 
In  the  church  of  Sao  Francisco  in  Rio  de  Janeiro  lies  the  Christ 
in  a  gilded  casket.  Men  kneel  about  the  casket  and  weep,  then 
they  go  away  with  the  cloud  of  black  despair  unlifted ;  for  the 
Christ  of  whom  they  think  is  a  dead  Christ.  Thoughts  of  Him 
no  longer  awaken  hone  in  the  human  heart.  So  it  happens  that 
reasonable  men  are  losing  their  grip  on  the  great  truths  of  re- 
ligion and  Christianity  is  relegated  to  those  who  ask  no  reason 
for  their  faith.  And  no  insistence  of  ours  on  our  useless  de- 
nominational differences  will  ever  enthrone  the  living  Christ  in 


142  COOPERATION  AND  UNITY 

the  heart  of  the  educated  man.  If  we  are  unable  to  give  up 
our  indefensible  private  notions  about  this  detail  and  that,  can 
we  not  at  least  leave  them  at  home,  where  people  who  have 
grown  accustomed  to  our  whims  will  make  allowance  for  our 
deficiencies,  while  we  on  the  field  unite  to  present  to  reasonable 
men  the  only  Son  of  God? 

Cooperation  in  Porto  Rico 
Rev.  Philo  W.  Drury  (United  Brethren  in  Christ,  Ponce, 
Porto  Rico)  :  I  desire  not  only  to  indicate  what  has  been  done 
in  Porto  Rico,  but  also  to  present  some  of  the  plans  in  mind 
for  the  future.  F"rom  the  beginning  of  occupation  there  has 
been  some  understanding  with  reference  to  the  division  of  ter- 
ritory, and  with  the  coming  of  other  denominations,  later  on, 
at  least  a  tacit  understanding  quite  faithfully  adhered  to.  The 
first  conference  of  evangelical  workers  on  the  island,  held  with 
a  view  to  promoting  cooperation,  convened  in  1905.  Three 
years  later,  in  1908,  the  Federation  of  the  Evangelical  Churches 
of  Porto  Rico,  composed  of  nine  out  of  the  ten  denominations 
then  at  work  in  the  island,  was  organized.^  A  closer  coop- 
eration along  publishing  lines  was  inaugurated  in  1912,  when 
the  Presbyterian,  Unieed  Brethren  and  Congregational  churches 
united  in  the  publication  of  Puerto  Rico  Evangelico.  In  July 
of  last  year  the  Baptists  and  Disciples  joined  the  others,  the 
paper  then  becoming  the  official  organ  of  the  five  denomina- 
tions mentioned.  These  same  denominations  are  joint  owners 
of  the  printing  plant  from  which  the  paper  is  issued.  Puerto 
Rico  Evangelico  is  a  bi-weekly  publication,  with  twenty  pages 
and  a  cover.  Its  annual  subscription  is  fifty  cents.  It  has  been 
possible  to  furnish  the  paper  at  this  price  because  of  the  large 
degree  of  cooperation.  The  average  number  of  copies  issued 
is  4,300.  It  is  doubtful  whetlier  any  other  paper  in  the  i.sland 
has  a  larger  circulation.  A  Porto  Rican,  who  belongs  to  the 
Baptist  Church,  is  the  present  editor  of  the  paper.  So  far 
none  of  the  many  predicted  difficulties  in  the  way  of  a  union 
project  of  this  character  has  seriously  affected  the  paper,  while 
on  the  other  hand  there  have  been  many  distinct  gains.  In 
1914  the  Presbyterians  and  United  Brethren  entered  upon  a 
plan  of  cooperation  in  the  preparation  of  young  men  for  the 
ministry.  At  that  time  the  Presbyterian  Trainine  School,  es- 
tablished in  1906,  became  El  Seminario  Teologico  Portorricense, 
to  be  operated  by  the  two  named  denominations.  At  least  two 
other  denominations  have  sent  students  to  this  seminary.  At 
the  last  meeting  of  the  Board  of  Directors  of  the  seminary 
it  was  decided  to  ask  representatives  of  all  the  denominations 
at  work  in  Porto  Rico  to  give  careful  consideration  to  the  es- 

^  In    M.irch,    1916,    at    the   regional  Conference    held    in    Porto    Rico,    the 

Evangelical    Union    of    Puerto    Rico  took    the    place    of    this    Federation. 

The  Constitution  of  the  latter  body  is  to  be  found  in  the  Appendix  to 
thii  Report. 


DISCUSSION  OF  THE  REPORT  143 

tablishment  of  a  truly  interdenominational  enterprise.  In  1915 
the  depository  of  evangelical  publications  was  opened  under  the 
auspices  of  the  committee  on  Literature  of  the  Federation. 
Through  this  depository  books  to  the  value  of  more  than  $100 
have  been  distributed  monthly  during  the  past  few  months.  This 
same  committee  has  also  made  a  beginning  in  the  publication 
of  tracts,  employing  Porto  Rican  writers,  and  seeking  to  adapt 
the  tracts  to  the  immediate  needs  of  the  people.  This  deposi- 
tory, and  also  the  main  depository  of  the  American  Bible  So- 
ciety, are  located  in  connection  with  the  printing  plant  of  Puerto 
Rico  Evangelico,  making  three  interdenominational  enterprises 
all  under  one  roof  and  under  one  management.  Mention  should 
be  made  of  the  Polytechnic  Institute,  an  institution  on  the  or- 
der of  Park  College.  This  school,  just  in  its  beginnings,  is  be- 
ing conducted  by  the  Presbyterian  Church,  yet  it  is  interde- 
nominational in  its  work,  and  it  is  looked  upon  as  a  very  im- 
portant factor  in  the  evangelical  work.  It  is  not  at  all  im- 
probable that  this  school,  in  the  near  future,  may  become  an 
interdenominational   institution. 

At  the  annual  gathering  of  one  of  the  denominations  work- 
ing in  Porto  Rico,  the  following  statement  of  principles,  re- 
vealing a  spirit  of  hearty  cooperation,  was  unanimously  ap- 
proved :  "It  is  our  profound  conviction  that  in  order  to  bring 
about  the  speedy  evangelization  of  this  island  there  is  an  im- 
perative need  for  a  closer  and  more  effective  cooperation  on 
the  part  of  the  evangelical  forces.  Therefore  we  most  cordially 
support  every  movement  that  tends  to  this  end,  such  as  an  in- 
terdenominational paper,  an  interdenominational  theological 
seminary,  an  interdenominational  evangelistic  campaign,  and 
other  like  enterprises,  as  we  believe  that  these  will  bring  about 
a  greater  unity,  economy  and  efficiency  in  the  work.  Further- 
more, it  is  our  conviction  that  for  the  good  of  the  work  it 
would  be  advisable  for  the  churches  operating  in  the  island 
to  reunite  under  the  common  name  of  "The  Evangelical  Church 
of  Porto  Rico."  And  in  order  that  these  principles  may  be 
put  into  effect  we  declare  our  readiness  to  accept  any  arrange- 
ment that  may  be  deemed  necessary  for  the  good  of  the  com- 
mon cause."  In  this  connection  I  might  add  that  a  number  of 
the  representatives  of  other  denominations  have  manifested  a 
like  disposition.  The  chief  barrier  to  a  larger  cooperation  of 
this  kind  is,  as  a  rule,  the  missionary.  A  questionnaire  was 
sent  out  recently  to  both  Porto  Rican  and  American  workers 
in  which  the  following  question  was  asked :  Do  you  believe 
that  it  would  be  advisable  to  organize  the  Evangelical  Church 
of  Porto  Rico  in  which  denominational  distinctions  would  be 
eliminated?  In  the  twenty  replies  received,  twelve  from  Ameri- 
cans and  eight  from  Porto  Ricans,  there  were  four  negative  re- 
plies, all  from  Americans  who  represent  three  denominations. 
The  presence  of   so  many  denominations  in   Porto   Rico,   with 


144  COOPERATION  AND  UNITY 

the  consequent  accentuation  of  denominational  differences  and 
conservation  of  a  denominational  spirit  wholly  foreign  and 
meaningless  to  the  average  Porto  Rican,  causes  endless  con- 
fusion and  affects  the  work,  especially  in  view  of  the  size  of 
the  island.  It  seems  essential  for  the  general  welfare  of  the 
evangelical  cause  that  this  problem  shall  be  solved  either  by 
the  withdrawal  of  some  of  the  denominations  occupying  a  small 
territory,  and  the  enlargement  of  the  territories  of  the  missions 
that  remain ;  or  by  a  cooperation  so  real  that  denominational 
lines  are  obliterated.  The  latter  solution  will  make  possible 
undertakings  not  yet  attempted,  and  will  infuse  a  new  spirit 
into  all  endeavor  and  improve  its  quality.  It  will  make  the 
whole  work  throb  with  new  aspirations,  thus  engendering  new 
power,  enabHng  Porto  Rico,  either  by  the  release  of  some  of  its 
existing  religious  agencies  or  through  the  energy  of  the  united 
Church,  to  extend  its  help  and  sympathy  to  Santo  Domingo, 
the  neglected  neighbor  island  only  fifty-five  miles  distant,  where 
already  the  Bible  Society  has  prepared  the  way  by  sowing  the 
seed  of   divine  truth. 

A  Comprehensive  Program  of  Cooperation 
Mr.  Harry  Wabe  Hicks  (The  Missionary  Education  Move- 
ment, New  York  City)  :  Let  me  take  as  my  text  the  remark 
on  page  71 :  "The  conviction  of  home  base  constituencies  with 
reference  to  the  need  for  and  the  value  of  cooperation  has  been 
growing  apace  during  the  last  half  decade."  We  must  not 
overlook  the  significance  of  this  discussion  to  the  supporting 
constituency.  At  the  home  base,  there  is  in  progress  a  rapid 
growth  of  conviction  regarding  the  evils  of  non-cooperation  at 
the  home  base  in  the  occupation  of  home  base  territory.  I  have 
been  studying  carefully  the  attitude  of  the  churches  of  all  de- 
nominations for  nearly  fifteen  years  and  I  am  clearly  convinced 
that  most  of  them  agree  that  non-cooperation  at  the  home  base 
must  at  any  cost  be  avoided.  Their  liberal  support  for  the 
future  is  dependent  upon  this  very  point.  Such  a  conviction 
does  not  signify  any  lessening  of  belief  in  _  denominational  in- 
stitutions ;  on  the  contrary  it  means  devotion  to  them.  And 
added  efficiency  in  cooperation  invariably  means  enlarged  effi- 
ciency in  denominational  service.  We  are  increasingly  expected 
to  adopt  scientific  methods  in  the  administration  of  missionary 
work.  It  will  stir  the  churches  which  are  about  to  unite  for 
the  study  of  Latin  America  next  year,  if  there  goes  out  from 
this  Congress  a  word  on  cooperation  which  shall  be  clearly  in 
favor  of  seeking  the  largest  possible  united  action  in  the  ex- 
tension of  our  work.  Among  the  men  and  women  of  our 
churches  there  is  a  rapidly  expanding  knowledge  of  Christian 
missions,  which  of  itself  is  giving  them  a  confidence  in  the 
interdenominational  cooperative  approach  which  isboth  new  and 
attractive.    We  may  secure  their  generous  financial  cooperation 


DISCUSSION  OF  THE  REPORT  145 

and  a  large  volume  of  intercessory  prayer,  by  presenting  a  broad 
practical  united  program  which  will  satisfy  their  judgments  and 
stir  their  sympathies. 

Factors   Promotive  of  Unity 

Rev.  L.  B.  Wolf,  D.D.  (General  Synod  of  the  Evangelical 
Lutheran  Church  in  U.  S.  A.,  Baltimore,  Md.)  :  In  all  that 
was  said  this  morning  I  failed  to 'detect  a  single  expression  that 
did  not  emphasize  the  desirability  of  greater  cooperation  and 
of  promoting  unity  as  far  as  possible.  This  is  a  distinct  gain 
over  the  discussions  which  took  place  some  years  ago  at  an- 
other conference  at  which  we  gathered  much  larger  numbers 
than  this  one,  but  which  lacked  its  spirit  of  unity.  I  do  not 
think,  however,  that  we  have  quite  sufficiently  stressed  the  great 
fundamental  experience  that  must  underlie  unity.  We  cannot 
get  together  by  simply  walking  together,  although  much  can 
be  learned  that  way.  Far  deeper  there  lies  the  great  funda- 
mental conception  which  must  animate  us.  It  must  be  the 
spirit  of  the  living  God  that  must  fuse  together  by  His  mighty 
working  those  elements  out  from  which  will  grow  Christian 
unity. 

The  Rt,  Rev.  William  Cabell  Brown,  D.D.  (Protestant 
Episcopal  Church  in  U.  S.  A.,  Richmond,  Va.)  :  While  listen- 
ing to  the  discussion  this  morning  and  thinking  of  the  subject 
under  consideration  in  this  report,  anxious  to  do  everything  in 
my  power  for  cooperation,  willing  and  ready  to  do  anything  in 
my  power  to  promote  unity,  there  has  been  this  thought  with 
me  that  in  all  our  thinking  and  planning  and  purposing  we 
should  be  careful  never  to  say  about  anybody  what  we  would 
not  be  willing  to  say  to  him.  Mark  the  implication,  brethren! 
Let  no  citizen  of  the  United  States  say  about  the  Brazilians 
what  we  would  not  be  willing  to  say  to  the  Brazilians.  Let  not 
an  Episcopalian  say  about  a  Baptist  or  a  Presbyterian  what  he 
would  not  be  perfectly  willing  to  say  to  the  Baptist  or  to  the 
Presbyterian.  And  finally  let  no  one  say  about  Roman  Catho- 
lics what  he  would  not  be  willing  to  say  to  a  Roman  Catholic. 
Let  me  illustrate.  Suppose  I  were  talking  to  a  Roman  Catholic 
face  to  face.  You  know  how  kindly  and  considerate  I  would 
be  to  him.  I  would  not  desire  to  offend  him  or  drive  him 
away.  I  should  seek  rather  to  speak  the  truth  in  love,  and  if 
possible  to  lead  him  into  the  full  knowledge  of  the  truth  as  it 
is  in  Jesus.  But  I  have  read  addresses  delivered  by  mission- 
aries in  the  United  States  which  would  have  done  incalculable 
harm  if  spoken  in  the  presence  of  the  people  among  whom 
they  were  laboring.  We  cannot  take  too  much  thought  in  this 
matter.  Each  one  should  look  to  the  Lord  and  judge  in  the 
light  of  His  spirit  his  own  methods  and  words. 


146  COOPERATION  AND  UNITY 

The  Subsidizing  of  Churches  on  the  Field 
Rev.  Ed.  Cook,  D.D.  (Methodist  Episcopal  Churcli,  South, 
Nashville,  Tenn.)  :  The  ultimate  aim  of  our  effort  in  the  field 
is  the  native  church.  Our  funds  ought  to  be  so  applied  as  to 
promote  its  development  of  self-maintenance  and  independence. 
Can  this  be  done  without  some  unified  policy  among  the  Boards? 
Whenever  an  administrator  of  mission  funds  realizes  that  in 
one  of  these  great  Latin  fields  his  Board  has  been  so  subsidiz- 
ing the  churches  as  to  hinder  the  development  of  a  spirit  of  in- 
dependence and  an  ambition  for  self-support  and  begins  _  to 
tighten  up  the  screws  a  little,  there  are  always  pastors  who  im- 
mediately move  over  into  another  Communion,  perhaps  of  the 
same  faith  and  order,  where  the  pasturage  is  a  little  better. 
When  that  Communion  in  turn  puts  on  the  screws,  they  simply 
move  on  again.  This  is  a  condition  with  which  we  all  have 
to  deal.  I  remember  one  instance  when  some  of  the  brethren 
of  this  type  passed  from  one  branch  of  Methodism  to  another 
that  was  a  little  more  liberal  in  subsidies,  then  to  the  Presby- 
terians and  finally  to  the  Baptists.  Nobody  seemed  to  know 
where  they  went  after  that.  We  are  face  to  face  with  the  ab- 
solute necessity  of  a  common  policy  of  cooperation  in  such  a 
matter  as  this  founded  on  a  thorough  understanding  between 
the  different  bodies  of  the  same  Church  and  between  the  dif- 
ferent Churches.  Another  sort  of  experience  makes  a  friendly 
cooperation  equally  imperative,  A  promising  young  man  in  one 
of  our  mission  schools,  having  taken  whatever  we  can  give 
him  in  the  way  of  theological  training,  develops  into  a  most 
promising  man  for  the  work  of  the  pastorate.  But  the  salary 
of  the  native  pastor  is  small  and  the  struggle  to  maintain  and 
develop  the  little  church  is  continuous  and  hard.  A  large  girls 
school  offers  him  two  or  three  times  as  much  pay,  which  he  ac- 
cepts and  leaves  the  pastorate.  One  after  another,  often,  such 
promising  men  are  taken  because  there  is  no  fixed  principle  in 
this  matter,  no  common  policy. 

The  Occupation  of  Territory 
Rev.  Eucario  M.  Sein  (Methodist  Episcopal  Church,  Los 
Angeles,  Cal.)  :  Although  I  have  been  absent  from  Mexico 
for  the  last  three  years,  I  am  profoundly  interested  in  the 
work  there,  having  been  connected  with  it  for  many  years.  The 
Cincinnati  Conference,  described  in  Appendix  D  to  this  re- 
port (pages  111  to  120),  seemed  to  me  to  be  providential  in 
character.  The  more  I  think  of  the  situation,  as  I  have  seen  it 
while  traveling  throughout  the  Republic  of  Mexico  for  eight 
years  as  a  representative  of  the  International  Sunday  School 
Association,  the  more  I  wish  to  express  my  strong  sympathy 
with  the  plan  suggested.  Naturally  there  will  always  be  per- 
plexing problems  involved  in  the  aggressive  occupation  of  that 
whole  country.     Counting  all  the  Christian  forces  which  have 


DISCUSSION  OF  THE  REPORT  147 

been  at  work  there  for  the  last  forty-five  years,  only  about  one- 
fifth  of  the  Republic  of  Mexico  has  been  touched,  four-fifths 
being  wholly  without  the  evangelical  message.  Wise  territorial 
reconstruction  will  require  keen  judgment,  broad  sympathies 
and  a  willingness  to  sacrifice  in  order  to  make  the  needed  re- 
adjustments, but  in  the  end  there  will  be  great  advantages  to 
the  whole  missionary  enterprise.  In  some  states  of  Mexico 
there  is  one  missionary  to  every  twelve  thousand.  In  others 
the  ratio  is  less  than  one  to  a  million.  There  are  thirty-nine 
mission  high  schools  in  fifteen  states  with  a  population  of  nine 
million,  while  in  the  other  fifteen  states  with  a  population  almost 
twice  as  large  there  is  no  such  institutional  work  at  all.  The 
country  is  now  undergoing  a  process  of  reconstruction,  political, 
social  and  intellectual.  Will  the  missionary  forces  fail  to  meet 
their  great  responsibility  for  the  evangelization  of  Mexico  in 
the  next  generation?  It  is  a  call  which  far  transcends  any  de- 
nominational appeal. 

Rev.  John  W.  Butler,  D.D.  (Methodist  Episcopal  Church, 
Mexico  City)  :  When  in  the  providence  of  God  one  branch  of 
the  Church  evangelical  is  led  into  a  certain  district  to  do  mis- 
sionary work,  it  thereby  assumes  a  certain  responsibility  for  that 
district.  If,  afterwards,  several  other  denominations  go  into 
that  same  district,  passing  by  other  large,  unoccupied  districts, 
then  they,  it  seems  to  me.  assume  a  responsibility  of  a  very 
different  character.  It  is  perfectly  possible  to  adjust  problems 
of  territorial  occupation.  Ten  or  twelve  years  ago  the  Metho- 
dist Episcopal  Church  was  occupying  certain  territory  in  the 
north  which  adjoined  Presbyterian  territory.  The  Presbyterians 
were  occupying  territory  in  the  coast  region  by  Vera  Cruz,  five 
hundred  miles  south,  down  next  to  some  of  our  territory.  The 
two  denominations  got  together  like  comimon-sense  Christians 
and  readjusted  the  territories.  The  Methodists  gave  their  terri- 
tory in  the  north  to  the  Presbyterians,  who,  in  turn,  gave  their 
territory  in  the  south  to  the  Methodists.  The  adjustment  worked 
out  all  right.  We  have  since  gone  throueh  practically  the  same 
experience  with  the  Methodist  Church.  South.  Of  course  per- 
plexing questions  arise  in  regard  to  property.  I  am  persuaded 
that  the  very  best  thing  that  missionaries  and  nationals  alike  in 
Mexico  today,  could  do  would  be  to  adopt  the  Cincinnati  plan, 
or  something  like  it.  If  it  has  imperfections,  then  let  them  be 
removed :  but  on  the  whole,  I  do  not  see  any  substantial  im- 
provements. The  adoption  of  some  such  plan  will  set  forward 
the  kingdom  of  Christ  in  Mexico  by  a  whole  generation. 

The  Enlistment  of  Forces 
Rev.   Vincent  Ravi    (The  Waldensian   Aid   Society  of   New 
York  representing  the  Waldenses  of  Uruguay  and  Italy,   Cam- 
bridge, Mass.)  :     I  am  not  a  Waldensian  minister  but  the  pastor 
of   a   Congregational   church    in    Cambridge,    Massachusetts.     I 


148  COOPERATION  AND  UNITY 

have  been  asked  by  its  executive  committee  to  represent  the 
Waldensian  Aid  Society.  It  has  been  borne  in  upon  me  with 
growing  force  at  the  Congress  that  the  world  needs  men, 
"strong  minds,  great  hearts,  true  faith  and  ready  hands."  They 
must  be  men  of  intellectual  and  moral  power.  If  the  Christian 
message  is  to  be  received  by  Latin  America  sympathetically,  it 
must  be  presented  very  largely  by  men  in  whose  veins  flows 
Latin  blood.  But  how  many  generations  does  it  take  to  make 
a  thorough-going  Protestant,  whose  ethics  and  religion  are  one 
and  the  same?  Occasionally,  a  man  of  moral  and  intellectual 
strength  comes  out  of  the  Catholic  Communion  to  take  up  the 
work  in  our  evangelical  churches.  We  have  looked  upon  the 
faces  of  such  men  in  this  Congress,  but  for  every  such  man, 
there  are  dozens  who  are  intellectually  brilliant  but  morally 
weak.  Where  then,  are  we  going  to  find  men  of  the  requisite 
moral  strength?  I  say  without  hesitation  that  we  can  recruit 
a  large  number  of  such  men  from  the  ranks  of  the  Waldensians. 
There  are  twenty  thousand  of  them  in  the  Alps.  There  is  a 
large  colony  in  Uruguay.  There  are  thousands  of  men  with 
eight  centuries  of  Protestantism  back  of  them.  Four  hundred 
years  before  Luther  they  were  Protestant.  They  preferred 
death  and  hunger  and  thirst  and  cold  among  the  eternal  snows, 
rather  than  to  betray  the  faith  which  they  believed  to  be  the 
true  expression  of  the  will  of  the  Eternal.  I  believe  that  within 
five  or  ten  years  our  missionary  Boards  represented  here  could 
secure  a  large  number  of  recruits  for  Latin  America  from  these 
Waldensians.  Let  us  send  forth  an  appeal  to  those  in  the  moun- 
tains of  Italy,  recalling  their  heroic  past  and  urging  the  present 
need.  It  will  surely  bring  recruits  who  must,  however,  be 
trained  for  their  work.  Let  various  Boards  assume  the  respon- 
sibility of  the  collegiate  and  theological  training  in  Latin  insti- 
tutions or  in  North  America  of  those  whom  they  enlist  with  the 
understanding  that  these  men  agree  to  serve  their  respective 
Boards  for  a  period  of  twenty  years  in  Latin  America.  The 
Waldensian  field  is  limited  by  its  lack  of  resources.  A  large 
number  of  these  men,  strong  in  intellectual  and  moral  power, 
drift  into  the  secular  professions  or  into  business,  but  thev  can 
be  secured  for  sacred  service,  too.  Heretofore  denominational 
considerations  have  blocked  the  way  of  such  a  plan  as  this,  but 
in  the  future  it  will  make  far  less  difference  whether  a  mission- 
ary is  a  Waldensian  or  a  Presbyterian  or  a  Baptist.  He  can 
make  a  good  leader  in  any  battalion  of  the  Lord's  army. 
Christian  Literature  as  Related  to  the  Working  Plan 
Rev.  H.  C.  Tucker,  D.D.  (The  American  Bible  Society,  Rio 
de  Janeiro,  Brazil)  :  I  think  it  has  become  very  clear  to  us, 
as  this  Congress  has  proceeded  in  its  discussion,  that  the  Latin- 
American  mind  is  awakening  to  a  realization  of  its  conditions 
of  darkness  and  ignorance  and  is  turning  away  from  that  dis- 
appointing dogma  of  the  infallibility  of  the  Church ;  it  is  look 


DISCUSSION  OF  THE  REPORT  149 

ing  for  reality,  searching  for  truth.  Even  the  open  Bible  needs 
interpretation.  Hence  under  the  most  favorable  conditions  there 
is  needed  wholesome,  helpful  literature  to  guide  these  Latin 
minds  in  their  search.  The  Anglo-Saxon  mind  in  matters  of 
religion  occupies  an  attitude  of  research.  It  looks  forward  to 
fresh  comprehensions  of  truth.  The  Latin  mind,  having 
awakened  from  its  slumber  and  beginning  to  look  out  after 
truth,  tends  to  look  backward  for  truth  that  has  been  hidden. 
We  must  exercise  some  patience  and  be  ready  to  unite  all  in 
guiding  this  Latin  mind  "in  its  sincere  search  after  truth,  where- 
by it  seeks  to  get  back  to  Christ  and  to  primitive  Christianity. 
We  shall  need  to  use  every  educational  process  to  give  to  the 
Latin  mind  a  clear  conception  of  fundamental  truth.  Good  lit- 
erature will  be  notably  useful.  Much  has  been  said  about  the 
awakening  of  the  Latin  mind  to  service.  I  believe  that  through 
the  influence  of  the  teaching  of  the  doctrine  of  the  meritorious- 
ness  of  good  works,  there  has  been  produced  in  the  Latin  mind 
a  genuine  thought  of  service.  If  there  can  be  some  way  of  lay- 
ing hold  upon  that  conviction  and  of  using  it  I  am  sure  that  we 
will  be  able  to  develop  splendid  plans  of  organized  social  service 
in  Latin  America,  for  these  warm-hearted,  loving  people  have 
an  instinct  amounting  to  genius,  for  doing  good. 

Rev.  John  Fox,  D.D.  (The  American  Bible  Society,  New  York 
City)  :  r  believe  in  cooperation  theoretically  and  practically.  I 
have  been  taught  it  almost  from  my  cradle.  I  have  preached  it 
and  practised  it.  I  have  invited  a  Roman  Catholic  priest  to 
speak  in  my  pulpit,  although,  to  my  great  regret,  his  bishop 
would  not  allow  him  to  accept.  I  recognize  the  great  value  of 
much  said  in  this  report  and  personally  sympathize  with  many 
of  the  suggestions  which  have  been  made  here.  I  cannot  give 
my  assent  to  all  of  the  principles  which  underlie  the  report.  I 
naturally  endorse  Mr.  Stark's  remark  that  Bible  Societies  are 
proof  of  the  possibility  of  cooperation.  The  American  Bible 
Society  has  a  Quaker  president,  it  has  Congregational,  Metho- 
dist and  Presbyterian  secretaries  and  the  oldest  member  of  the 
Board  is  a  Baptist.  Its  affairs  move  harmoniously  and  with 
efficiency.  I  think  that  the  report  has  too  little  regard  for  the 
history  of  the  Church,  especially  during  the  last  four  hundred 
years.  Our  churches  are  Protestant  churches.  One  of  the  most 
eminent  of  them  is  called  the  Protestant  Episcopal  Church.  The 
rest  do  not  put  that  word  into  their  official  name  but  they  all 
are  Protestant.  Our  missionary  policy  should  enable  the  grow- 
ing congregations,  and  especially  the  young  men  in  training  for 
the  ministry  to  be  indoctrinated  in  the  history  of  this  contro- 
versy. The  Protestant  reformation  is  not  finished.  It  was  well 
begun  four  hundred  years  ago.  It  must  be  continued  until 
Latin  America  shall  be  led  back  to  the  simple  gospel.  The 
chairman  of  the  Commission  in  his  remarks  contrasted  the  mis- 
sionaries of  today  with  tHose  of  the  past.    There  were  heroes 


150  COOPERATION  AND  UNITY 

then  as  well  as  now  and  they  had  their  full  meed  of  troubles. 
It  would  be  worth  our  while  to  study  their  lives.  HaH  I  time 
I  would  read  an  extract  from  Luther's  famous  commentary  on 
the  Epistle  to  the  Galatians.  Discussing  Galatians  4:12,  "Be- 
come as  I  am,"  he  appealed  to  all  pastors  to  bear  themselves 
with  sympathy  and  fatherly  affection  toward  those  in  their 
parishes  who  had  erred  and  were  in  opposition  to  them,  seeking 
neither  redress  nor  penance,  but  only  a  real  repentance.  The 
extreme  bitterness  of  the  Galatian  opposition  to  Paul  Luther 
declared  to  be  paralleled  by  his  own  experiences,  and  as  being 
due  merely  to  the  natural  fanaticism  of  those  who,  having  once 
known  the  pure  truth,  permit  themselves  to  be  seduced  into  dis- 
belief, a  bitterness  which  all  must  expect  who  stand  for  the 
truth.  Such  splendid  passages  give  us  an  idea  of  Luther's  own 
methods  and  make  us  more  inclined  to  revere  the  leaders  of  old. 
Rev.  Charles  Clayton  Morrison  (The  Christian  Century, 
Chicago,  111.)  :  I  think  we  all  are  conscious  of  the  difficulties 
in  the  way  of  Christian  unity  on  the  mission  field,  though  I 
think  we  are  also  perfectly  sure  that  we  absolutely  must  make 
some  progress  toward  a  real  cooperation  in  the  matters  of  pub- 
lishing literature,  allotting  and  redistributing  territory,  and  of 
promoting  education.  I  profoundly  believe,  likewise,  that  there 
is  among  us  a  unanimity  of  sentiment  with  reference  to  the 
actual  interchange  of  membership  in  the  mission  field  where  the 
churches  and  the  opportunities  for  Christian  fellowship  are  so 
few  as  they  now  are.  The  difficulties  are  very  great,  but  there 
is  an  irresistible  trend  towards  the  unity  of  the  Church  of  God 
on  the  mission  field  and  an  equally  irresistible  trend  towards  the 
unity  of  the  Church  of  God  at  the  home  base.  As  we  shall  find 
it  necessary  to  unite  on  the  foreign  field  it  will  be  absolutely 
inevitable  that  we  shall  find  it  necessary  to  unite  in  the  home 
churches.  Whatever  takes  place  in  the  mission  field  will  even 
more  effectively  influence  the  life  of  the  home  field.  In  this 
movement  for  the  unity  of  the  Church  there  are  gathered  up 
all  the  other  great  motives  of  our  modern  age,  the  new  moral 
idealism,  the  new  social  imperative,  the  new  missionary  motive, 
the  new  comradeship  of  scholarship  in  the  fields  in  which  mod- 
ern scholarship  is  working.  All  these  are  only  allies  of  the 
movement  for  the  bringing  together  of  the  people  of  God  who 
have  been  scattered  and  divided  by  considerations  that  no  longer 
have  meaning,  that  seem  to  some  of  us  to  be  even  impertinent 
and  irrelevant  in  the  work  of  the  modern  church.  The  move- 
ment for  Christian  unity  must  therefore  probably  pass  through 
three  phases  in  order  to  become  a  reality  and  to  reach  its  con- 
summation. The  first  phase  wilT  be  the  creation  of  a  Christian 
union  conscience.  This  idea  of  unity  must  be  brought  down 
from  the  rarer  atmosphere  of  sentimentalism  and  be  brought 
home  definitely  to  the  individual  consciences  of  the  members  of 
the  Church  of  Christ.     I  must  learn  to  feel  and  you  must  learn 


DISCUSSION  OF  THE  REPORT  151 

to  feel  that  it  is  nothing  short  of  sin  to  have  Christ's  body  so 
divided.  Each  man  who  strives  to  be  loyal  to  his  Master  must 
be  made  aware  of  the  sinfulness  of  his  share  in  blocking  the 
way  of  that  unity  to  which  Jesus  Christ  himself  looked  forward. 
The  second  phase  of  the  Christian  union  movement  is  the 
overcom.ing  of  denominational  inertia.  When  all  has  been  said 
about  our  conscientious  differences,  the  deeper  fact  remains  that 
we  are  divided  primarily  not  because  of  conscientious  reasons, 
but  just  because  we  are!  It  is  sheer,  sordid  inertia  that  keeps 
us  apart.  Denominational  pride,  property  investments,  tradi- 
tion, a  religious  press  that  depends  for  its  very  life  on  sec- 
tarian clannishness— these  are  the  things  that  keep  us  apart. 

The  third  phase  of  the  movement  toward  unity  is  the  tran- 
scending of  conscientious  differences.  There  are  differences, 
and  they  are  conscientious,  but  they  do  not  strike  down  into 
the  deep  soil  of  faith  and  loyalty.  They  are  capable  of  being 
reconciled  on  a  higher  level,  from  a  higher  point  of  view,  and 
it  is  our  duty  to  find  that  higher  level,  that  higher  point  of 
view. 

Mrs.  Katherine  S.  Westfall  (Northern  Baptist  Convention, 
Chicago,  111.)  :  I  feel  very  strongly  that  in  this  matter  of  co- 
operation, both  at  the  home  base  and  among  the  Boards  and 
missionaries  on  the  field  it  should  be  agreed  that  the  same  form 
of  work  is  not  to  be  duplicated  at  any  one  locality.  Such  a 
covenant  may  seem  unnecessary  to  many  of  you  in  the  great 
Latin-American  centers,  where  the  work  is  so  very  limited. 
But  in  many  North  American  fields  we  have  found  identically 
the  same  kind  of  educational  work  being  done  by  several  organ- 
izations. How  much  better  it  would  be  if  all  Boards  before 
undertaking  any  new  work  should  make  a  survey  to  know  what 
is  being  done,  so  as  to  decide  fairly  what  form  of  work  is  most 
needed.  It  is  equally  necessary  that  missionaries  should  take 
care  to  make  a  careful  study  of  their  whole  field  and  of  all 
the  agencies  at  work  so  that  their  recommendations  will  truly 
represent^fresh  contributions  to  Christian  activities  and  not 
rnere  rivalry.  It  is  well  worth  while,  as  wfe  have  recognized,  to 
give  women  the  opportunity  for  a  well-rounded  education. 
Therefore,  the  different  Boards  should  make  the  effort  on  the 
fields  to  share  in  this  provision.  In  a  good  many  of  our  Latin- 
American  fields  we  need  kindergarten  training  courses.  One 
Board  could  offer  such  training  for  a  large  district.  There  is 
also  much  call  for  nurse's  training  courses,  and  one  Board 
could  provide  that  for  several  denominations.  Such  corre- 
lated action  would  prevent  any  waste  of  our  very  inadequate 
funds  or  of  effort.  At  the  same  time  we  would  give  to  these 
Latin-American  countries  educational  developments  covering  aU 
the  fields. 


152  COOPERATION  AND  UNITY 

Educational  Cooperation 

Rev.  Samuel  R.  Gammon,  D.D.  (Presbyterian  Church  in 
U.  S.  A.,  Lavras,  Brazil)  :  There  are  a  large  number  of  our 
schools  in  Brazil  doing  primary  and  grammar-school  work. 
They  are  not  coordinated,  but  should  be.  For  their  coordina- 
tion we  greatly  need  the  cooperation  of  all  engaged  in  educa- 
tional work.  We  have  eight  or  ten,  possibly  eleven,  schools  for 
girls  that  are  doing  work  that  may  be  characterized  as  high- 
school  work  minus,  not  quite  so  complete  a  work  as  that  done 
in  the  high  schools  of  the  better  grades  in  the  United  States. 
We  have  also  from  eight  to  ten  schools  for  boys,  the  work  of 
which  might,  perhaps,  best  be  characterized  as  grammar  school 
plus.  These  schools  are  preparing  for  the  professional  schools 
of  Brazil  and  for  our  theological  seminaries.  All  such  schools 
of  each  denomination  need  coordinating^  and  standardizing, 
which  means  cooperation.  We  also  need  in  Brazil  one  of  the 
universities  demanded  for  Latin  America  to  afford  the  training 
needed  by  the  classes  who  are  going  to  occupy  the  places  of 
influence  and  control  in  the  affairs  of  the  nation.  We  already 
have  schools  doing  professional  work  in  civil  engineering,  phar- 
macy, dentistry,  agriculture  and  commerce,  and  we  have  five  or 
six  or  seven  groups  of  youth  in  training  for  the  study  of  the- 
ology. Our  desire  is  to  organize  all  these  courses  for  advanced 
study  as  well  as  the  schools  of  secondary  learning,  and  to  bring 
them  together  under  a  Board  representing  all  evangelical  educa- 
tion, thus  forming  the  basis  for  an  evangelical  university  with 
its  professional  schools. 

Mr.  Marshall  C.  Allaben  (Presbyterian  Church  in  the  U. 
S.  A.,  New  York  City)  :  There  are  two  distinct  impressions 
that  T  shall  carry  away  from  this  Congress:  first  of  all,  the 
magnitude  of  the  task  which  confronts  us  in  Latin  America, 
and  secondly,  our  own  unfitness.  But  we  are  considering  prac- 
tical situations  and  must  do  our  best  to  meet  them.  The  Com- 
mission on  Education  in  its  report  on  page  remarked:  "We 
devoutly  hope  that  no  new  institution  of  higher  grade  will  be 
planted  by  any  mission  Board  without  due  consideration  as  to 
whether  it  should  not  be  a  union  enterprise."  I  am  connected 
with  a  Board  which  is  just  now  planting  a  new  enterprise  for 
the  island  of  Cuba,  and  I  come  here  today  to  challenge  the  other 
forces  at  work  in  the  island  of  Cuba  to  consider  whether  the 
enterprise  shall  be  a  union  enterprise  or  not.  It  is  to  be  a  nor- 
mal school.  Its  value  as  an  evangelizing  agency  cannot  be  over- 
stated. It  will  send  out  hundreds  of  teachers  to  live  Christian 
lives  in  community  centers.  No  teachers  in  Cuba,  except  those 
who  have  attended  a  university,  have  had  any  training  above 
that  of  a  secondary  school,  and  few  university-bred  men  adopt 
the  teaching  profession.  We  need  a  teacher's  college  with  strong 
courses  in  teacher  training,  manual  training,  in  physical  training, 
in  domestic  arts  and  sciences,  nurses'  training  and  all  that.    No 


DISCUSSION  OF  THE  REPORT  153 

such  school  as  that  required  can  be  had  without  cooperation, 
administering  it  by  a  joint  board  of  directors  representing  all 
the  evangelical  agencies  at  work. 

Teaching  Effectiveness 
Prof,  William  Adams  Brown,  Ph.D.,  D.D.  (Presbyterian 
Church  in  U.  S.  A.,  New  York  City).:  I  wish  to  speak  to  one 
single  phase  of  cooperation  in  theological  education,  and  that 
is  making  possible  the  periodical  release  of  some  member  of 
the  teaching  staff  for  special  study  or  special  literary  produc- 
tion. Two  great  advantages  might  result  from  such  a  course 
as  this.  In  the  first  place  it  would  make  possible  that  frequent 
access  to  the  most  recent  sources  of  knowledge  which  we  have 
learned  by  experience  to  be  the  necessary  condition  of  perma- 
nent effectiveness  in  the  teacher's  work.  On  my  way  down  to 
Panama  I  read  the  report  of  the  Rockefeller  Foundation  with 
reference  to  its  plan  for  medical  education  in  China.  It  con- 
templates the  establishment  in  certain  convenient  centers  in 
China  of  medical  institutions  equal  to  any  in  the  world.  But  it 
further  proposes  to  correlate  these  central  institutions  with 
other  promising  ones  in  that  great  republic,  and  to  bring  there 
to  them  each  member  of  the  teaching  staffs  of  those  institutions 
for  three  months  every  year,  so  that  they  can  be  kept  in  touch 
with  the  last  word  of  medical  science.  The  evangelization  of 
the  world  is  a  more  urgently  important  task  today  than  the  per- 
fecting of  the  world's  health.  Are  we  willing  to  set  standards 
for  the  teachers  of  our  preachers  on  the  mission  field  less  exact- 
ing than  those  now  set  for  teachers  of  medicine?  A  second 
effect  of  such  a  program  would  be  that  we  could  bring  back 
home  from  time  to  time  men  who  are  familiar  with  the  condi- 
tions of  Latin-American  fieFds  to  put  us  in  touch  with  those  con- 
ditions, enabling  the  home  base  to  cooperate  intelligently  in  pre- 
paring its  missionary  candidates  for  service  in  Latin  America, 
as  they  ought  to  be  prepared.  Our  own  conception  here  of  the 
importance  and  character  of  this  task  has  been  radically  altered 
by  our  first-hand  contact  with  those  in  the  field.  Why  should 
not  leaders  be  continuallv  coming  back  from  Latin  America  to 
tell  us  what  really  needs  to  be  done?  A  third  result  of  this 
plan  would  be  to  bring  about  acquaintance  between  those  who 
are  to  be  the  future  leaders  in  the  different  Communions,  mak- 
ing them  conscious  of  that  common  evangelical  Christianity 
which  we  have  all  agreed  is  the  suoreme  need  of  the  Church, 
not  in  Latin  America  onlv.  but  throuehout  the  world.  The 
evangelical  ministry  must  be  trained  in  theological  thinking, 
every  phase  of  which  was  horn  out  of  a  living  conviction  rooted 
in  religious  exr>erience.  Our  sectarianism  arises  out  of  the  fact 
that  such  thinking  has  been  separated  from  experience  and 
propagated  by  those  to  whom  doctrine  is  one  thing  and  experi- 
ence  another.     The  theological   student  must  not  depart   from 


154  COOPERATION  AND  UNITY 

actual  life  experience.     How  can  he  better  realize  it  than  by 

our  bringing  together  in  one  institution  those  who  represent 
the  great  common  Christian  traditions  as  well  as  different  phases 
of  Christian  truth,  that  as  they  worship  and  pray  and  study  to- 
gether they  may  learn  to  understand  one  another  and  to  take 
over  from  one  another  fresh  aspects  of  religious  truth,  so  as  to 
build  a  theology  as  broad  as  the  mind  of  God,  as  deep  as  the 
life  of  God?  On  such  a  foundation  those  must  be  rooted  who 
are  to  successfully  propagate  Christianity  against  so  highly  or- 
ganized a  system  such  as  that  in  the  countries  represented  here. 

Rev.  Frederick  T.  Parker  (Wesleyan  Methodist  Missionary 
Society,  Colon)  :  Those  who  have  any  acquaintance  with  the 
Methodist  Church  to  which  I  belong  will  appreciate  an  incident 
related  of  a  candidate  for  the  ministry  who  was  being  examined. 
The  presiding  examiner  asked  the  candidate  how  he  would  deal 
with  a  skeptic.  His  answer  was  that  he  would  put  his  arm 
through  the  arm  of  the  skeptic  and  take  him  for  a  ride  on  the 
tramcar.  He,  too,  placed  experience  above  theology !  On  this 
subject  of  cooperation  and  unity  we  have  surely  acquired  a 
large  volume  of  experience.  Here  in  Panama  is  much  overlap- 
ping as  Dr.  Landrith  remarked,  but  I  wish  to  bear  testimony  to 
a  general  cooperation  in  union  evangelical  work.  About  three 
years  ago,  on  the  basis  of  the  circular  issued  by  the  Evangelical 
Union,  the  Baptist  minister  and  myself  in  Colon  agreed  to  hold 
union  services  during  the  first  week  of  the  year.  In  the  follow- 
ing year  this  union  was  increased  by  another  denomination?  and 
in  this  present  year  the  churches  represented  in  the  union  in- 
cluded practically  all  the  evangelical  churches  in  Colon.  There 
was  a  certain  feeling  of  inspiration  and  awe  under  the  circum- 
stances of  our  meeting  so  that  the  moral  effect  was  great.  They 
were  held  in  different,  churches.  The  results  were  not  only 
direct  conversions  in  greater  numbers  than  otherwise  would 
have  been  the  case,  but  a  marked  influence  upon  our  own  people. 
A  growing  unity'^  the  work  on  the  field  will  help  to  develop  a 
spirit  of  unity  at  the  home  base. 

Miss  Ruth  Rouse  (World's  Student  Christian  Federation, 
London,  England)  :  Just  a  word  to  supplement  Mr.  Hurrey's 
appeal  on  behalf  of  students  going  to  North  America.  He  ex- 
plained the  fine  scheme  organized  in  North  America  for  welcom- 
ing Latin-American  students  who  plan  to  study  there.  We  in 
Europe  are  trying  to  do  exactly  the  same  thing  for  the  students 
who  come  there  to  stndv.  Tn  Switzerland,  for  example,  in  con- 
nection with  the  Student  Christian  Association  we  carry  on  a 
work  for  students  of  different  nationalities,  helpino:  them  !?et 
settled  down  in  the  universities.  Tn  Great  Britain  also  we  have 
such  a  work,  in  London  and  other  centers.  It  has  been  de- 
veloped also  for  the  students  who  attend  the  universities  of 
Belgium.  Many  of  the  students  there  come  over  from  Latin- 
American  countries.    In  all  these  different  centers  we  are  doing 


DISCUSSION  OF  THE  REPORT  155 

what  we  can  to  make  these  students  feel  at  home.  If  ever  any 
of  you  know  of  Latin  Americans  who  are  to  study  in  Great 
Britain  or  in  any  other  European  country  and  will  inform  me 
regarding  them  as  fully  as  possible,  I  will  utilize  such  informa- 
tion as  wisely  as  possible  to  help  them  begin  and  carry  on  their 
studies  under  the  best  possible  auspices. 

Union  Activities 
Rev.  William  Flammer  (Mission  Board  of  the  Christian 
Church,  Balboa  Heights)  :  I  come  with  a  very  deep  conviction 
of  the  importance  of  the  unique  movement  among  the  evangeli- 
cal denominations  of  the  Isthmus  which  I  represent.  Our  work 
is  conlined  wholly  to  Americans.  The  union  idea  on  the  Isthmus 
originated  chiefly  among  laymen.  A  little  nucleus  of  men  and 
women  from  the  States  believed  that  the  largest  interests  of  the 
Kingdom  made  it  not  only  desirable  but  necessary  to  abandon 
denominational  lines  and  beliefs  on  the  zone  and  to  emphasize 
the  fundamentals  of  the  religion  of  Jesus  Christ.  Out  of  that 
conviction  developed  the  present  scheme  for  unity  and  coopera- 
tion among  the  American  Christians  on  the  Isthmus.  As  an 
organization  we  are  aiming  to  conserve  the  interests  of  the  vari- 
ous Churches  of  the  States.  We  are  holding  the  Christians  of 
different  Communions  together  and  seeking  to  keep  their  faith 
alive  and  active.  There  are  large  possibilities  here  of  people 
getting  away  from  God  forgetting  their  church  relationship  and 
drifting,  until  the  finer  side  of  their  natures  has  become  para- 
lyzed. By  getting  hold  of  these  people  promptly,  because  of  our 
attractive  fellowship,  we  cultivate  their  religious  life  and  retain 
them  as  good  church  members.  When  they  join  our  church 
organization  they  do  not  cease  to  be  members  of  their  home 
churches,  but  enter  into  a  temporary  connection,  to  last  while 
they  are  at  the  Zone.  If  each  denomination  tried  to  maintain 
a  church  here,  not  one  could  be  effective  and  appealing.  United 
in  this  way  the  Union  Church  attempts  to  maintain  a  strong 
community  Christian  life. 

Cooperation  With  Governments 
Rev.  James  H.  McLean  (Santiago,  Chile)  :  One  century  ago 
when  these  new  republics  felt  the  throb  of  freedom,  the  doors 
of  Christian  opportunity  were  swung  wide  open.  James  Thom- 
son, a  representative  of  the  Bible  Society,  had  an  opportunity 
so  large  that  had  it  been  promptly  seized  Latin  America  might 
have  been  well  evangelized  ere  now,  but  God's  missionary  agen- 
cies failed  to  cooperate  with  the  willing  governments  and  a 
promising  opportunity  was  lost.  Those  familiar  with  the  be- 
ginnings of  evangelical  work  in  South  America  know  how  great 
a  factor  has  been  the  friendly  relations  of  missionaries  with 
governments.  The  history  of  pioneer  effort  registers  incident 
after  incident,  where  gospel  agencies  were  introduced  into  the 


156  COOPERATION  AND  UNITY 

various  republics  in  response  to  a  definite  official  invitation. 
The  man  of  Macedonia  who  cried,  "Come  over  and  help  us," 
was  a  real  live  Latin  American  who  spoke  Spanish  and  Portu- 
guese and  met  the  missionary  at  the  entering  port  and  offered 
him  in  every  emergency  loyal  and  courageous  support.  In 
Guatemala,  Colombia,  Argentina  and  Bolivia  missionary  work 
was  undertaken  at  the  solicitation  of  the  officials  of  those  repub- 
lics. Men  who  recognize  the  impotence  of  formal  ecclesiastic- 
ism  and  the  sterility  of  irreligion  are  ready  to  meet  with  us,  not 
to  consider  the  causes  of  moral  evil,  but  the  remedies.  When- 
ever the  evangelical  Church  has  an  advanced  program  and  de- 
velops a  Christianity  which  touches  social,  intellectual  and 
religious  problems,  the  laity  of  Latin  America  offer  active  coop- 
eration. The  missionary  ought  never  to  be  less  than  a  spiritual 
plenipotentiary.  He  ought  ever  to  hold  free  from  political  in- 
trigue and  the  streams  of  his  life  ought  to  refresh  the  society 
which  surrounds  him.  His  attitude  towards  life  ought  to  be  that 
of  whole-souled  friendship,  wherever  possible.  Certainly  he 
makes  no  gain  by  isolation  and  antagonism ;  much  less  by  com- 
petition. In  many  of  these  republics  the  chief  obstacle  tc  prog- 
ress comes  from  the  opposition  of  individuals.  Whether  we  are 
invited  to  cooperate  in  education,  in  temperance,  in  social  re- 
form, in  a  Christian  sense,  where  we  can  do  it  without  lowering 
our  motive  or  surrendering  our  allegiance,  we  ought  gladly  to 
offer  our  help.  Thank  God,  in  spite  of  racial  and  political 
barriers  there  is  no  barrier  on  brotherly  love.  Here  is  a  wide 
ministry  indeed  into  which  we  can  enter  as  God  gives  us  oppor- 
tunity. 

Bishop  Francis  J.  McConnell,  D.D.  (The  Methodist  Episco- 
pal Church,  Denver,  Colo.)  :  Cooperation  may  be  significant  by 
indirection,  by  the  production  of  an  atmosphere  in  which  evils 
cease  to  live.  The  missionary  cannot  very  well  go  into  Latin 
America  and  directly  attack  the  social  evils  of  his  time,  as  he 
can  in  the  United  States.  Latin  America  will  rightly  say  these 
matters  are  their  own  affair.  Some  evils  can  only  be  corrected 
by  creating  an  atmosphere  in  which  they  perish  of  themselves. 
When  I  was  a  boy  and  got  my  first  glimpses  into  geological  his- 
tory, I  used  to  wonder  who  killed  those  great  beasts  of  tremen- 
dous size  and  fearsome  name  which  splashed  about  in  the 
swamps.  After  a  while  I  made  the  discovery  that  nobody  killed 
them ;  the  climate  changed  and  they  died.  So  with  many  evils 
in  the  world :  they  are  to  be  overcome  by  a  change  of  climate 
only.  The  only  way  we  can  produce  a  spiritual  climate  is  by 
the  dominance  of  the  cooperative  movement  in  the  lives  of  the 
churches.  You  may  have  heard  of  the  two  men  who  were  dis- 
cussing the  climate  of  New  England  and  one  asked  the  other, 
"What  sort  of  climate  do  you  have  up  there  in  New  England?" 
"Oh,"  he  replied,  "New  England  has  no  climate — merely  samples 
of  weather."    Now  if  in  Christianity  we  have  merely  samples  of 


DISCUSSION  OF  THE  REPORT  157 

ecclesiastical  weather  we  are  not  going  to  create  the  sort  of 
climate  in  which  evils  will  die  of  themselves.  There  must  be 
all  over  our  territory  a  closer  coming  together  of  Christians, 
which  will  bring  some  phases  of  activity  to  their  best  expression 
and  other  phases  to  extinction. 

The  Progkam  Before  Us 
Mr.  John  R.  Mott,  LL.D.  (The  Advisory  Committee)  :  I 
think  all  but  one,  possibly  two,  of  the  eight  Commission  reports 
have  made  specific  suggestions  and  even  strong  recommenda- 
tions in  the  direction  of  the  creation  of  some  small  and  effective 
agency  or  committee  which  will  enable  us  to  complete  certain 
work  begun  by  this  Congress  and  will  likewise  carry  forward 
to  completion  the  investigations  instituted  by  the  various  Com- 
missions and  other  bodies  of  problems  that  are  pressing  upon 
the  Churches  in  different  fields ;  which  will  give  effect  to  the 
findings  on  which  evidently  the  delegates  of  this  Congress  are 
fully  agreed,  and  which  finally,  will  facilitate  the  process  of  co- 
operation, where  desired  by  the  leaders  of  the  agencies  con- 
cerned. Your  Business  Committee  has  consequently  given  this 
matter  considerable  attention.  Several  of  its  members  have 
given  somewhat  thorough  study  to  a  proposal  which  the  whole 
committee  yesterday  unanimously  endorsed.  It  is  expressed  in 
a  series  of  resolutions,  which  will  be  brought  before  you  in  print 
in  the  bulletin  tomorrow  morning.  These  resolutions  call  for 
the  perpetuation  and  enlargement  of  the  work  of  the  Committee 
on  Cooperation  in  Latin  America,  which  brought  about  this  Con- 
gress. They  likewise  call  for  the  creation  of  sections  of  this 
Committee,  one  for  tiie  United  States  and  Canada,  another  for 
Europe.  Each  section  will  work  quite  independently  of  the  other 
in  details  that  concern  the  missionary  Societies  of  their  own 
countries  in  relation  to  the  work  in  Latin  America.  The  resolu- 
tions likewise  imply  that  eventually  there  will  be  developed  in 
different  parts  of  Latin  America  national  or  international  com- 
mittees, each  independent  of  any  other  committee  or  agency, 
even  of  the  cooperating  committees  of  North  America  and 
Europe.  The  Business  Committee  believes  that  this  plan  reflects 
adequately  the  mind  of  this  Congress.  Some  of  its  members 
believe  strongly  that  eventually,  and  perhaps  in  the  compara- 
tively near  future,  there  should  be  established  in  Latin  America 
itself  an  effective  thoroughly  representative  committee  with 
purely  advisory  and  consultative  powers,  certainly  having  no 
executive  function  save  at  the  unanimous  request  of  the  mis- 
sions and  Churches  concerned.  By  creating  such  a  committee 
we  will  be  working  in  line  with  the  best  precedents  in  various 
parts  of  the  world.  I  might  refer  to  some  of  these.  In  India 
there  is  what  is  known  as  the  representative  council,  in  which 
all  of  the  seven  great  divisions  of  India  are  represented,  Madras, 
Bombay,  the  Central  Provinces,  the  United  Provinces,  the  Pun- 


158  COOPERATION  AND  UNITY 

jab,  Bengal,  and  Burma.  Each  of  these  district  councils  has  in 
it  representatives  of  all  the  native  churches  and  all  the  missions 
at  work  in  the  area  concerned.  Each  of  these  representative 
councils  is  independent  of  other  representative  councils.  Then 
there  is  a  national  council  in  India,  made  up  of  representatives 
of  these  various  provincial  councils  together  with  some  coopted 
members.  The  chairman  of  this  national  council  is  the  Metro- 
politan of  the  Anglican  Communion  of  India.  China  has  a 
similar  committee  known  as  the  China  Continuation  Committee, 
made  up  of  about  fifty  leaders  of  the  Chinese  churches.  Bishop 
Roots  is  chairman  of  that  committee.  In  Japan  there  is  a  similar 
committee,  of  which  Dr.  Ibuka  is  president.  That  is  a  similar 
committee  in  South  Africa  and  there  is  a  nucleus  in  the  Levant. 
Other  similar  committees  are  found  in  Ceylon  and  the  Straits 
Settlements.  If  we  act  along  these  lines  proposed,  we  are 
merely  proceeding  along  lines  of  rich  and  wise  experience.  Not 
one  of  these  countries  would  think  of  reverting  to  the  days 
when  they  were  without  these  simple  agencies  to  represent  them 
in  a  purely  advisory  and  representative  way.  I  trust  that  you 
will  give  careful'study  to  the  proposal  of  the  Committee. 

The  Concluding  Address 
Rev.  Charles  L.  Thompson,  D.D.  :  I  should  be  untrue  to  the 
state  of  mind  in  which  the  Commission  approached  this  question 
and  in  which  it  has  come  to  its  conclusions,  if  I  did  not  speak 
frankly.  Because  we  are  dealing  with  countries  which  have  an 
older  religious  faith,  our  relation  as  evangelical  Churches  to  that 
faith  must  be  considered.  We  cannot  escape  this  responsibility. 
This  inherited  faith  is  not,  however,  the  only  faith  of  these 
countries.  They  have  Christian  Science,  Theosophy,  Free 
Thought  and  Spiritism.  In  view  of  them  all,  what  attitude  shall 
we  maintain?  First,  we  are  charged  with  a  definite  message.  If 
we  have  no  such  message,  we  have  no  business  in  Latin  America 
or  anywhere.  We  must  be  true  to  our  message  as  we  under- 
stand it.  Intellectual  honesty  is  the  prime  requisite  of  a  mis- 
sionary. Christ  required  it  first  of  all.  Because  it  was  lacking 
among  the  Pharisees,  he  used  the  searching  words  of  the  twenty- 
third  chapter  of  Matthew.  We  must  declare  the  truth,  the  whole 
evangelical  message,  the  gospel  of  repentance  and  faith  in  Jesus 
Christ.  This  is  our  clarion  note,  which  must  ring  out,  as  it  rang 
from  the  lips  of  John  the  Baptist.  The  missionary  or  minister 
who  compromises  this  gospel,  in  the  face  of  any  opposition, 
compromises  his  sacred  manhood.  But,  in  the  second  place,  our 
message  should  be  spoken  positively  and  constructively,  tenderly, 
not  controversially.  I  do  not  say  there  should  be  no  contro- 
versy, but  it  should  not  be  sought.  It  is  better  with  Paul  to 
explain  our  faith  than  to  attack  that  of  others.  Again,  the 
message  must  not  stand  alone.  It  must  have  an  incarnation. 
Those   wlio  hear  the   gospel   must  be  made  to   feel  that  those 


DISCUSSION  OF  THE  REPORT  159 

who  preach  it  have  come  as  devoted  friends,  to  enter  in  Christ- 
like fashion  into  their  lives.  The  gospel  often  finds  acceptance 
when  it  weeps  with  those  who  weep,  when  it  becomes  solicitous 
for  crushing  social  conditions,  when  it  opens  hospitals,  schools, 
and  sends  out  teachers  and  household  visitors.  Such  social  min- 
istries afford  an  indefatigable  chance  for  cooperation.  Only 
common  endeavors  can  lift  communities.  Union  movements,  in 
matters  eleemosynary,  educational,  humanitarian  and  moral  are 
absolutely  essential.  This  brings  me  to  one  plain  and  direct 
word  about  cooperation  with  the  inherited  faith  of  Latin 
America.  In  expression  of  the  general  feeling  of  the  field  the 
report  of  your  Commission  now  declares  that  there  is  not  at 
present  any  hope  of  cooperation  of  any  kind,  or  in  any  degree, 
with  the  Roman  Catholic  Church  as  an  organization.  This 
statement  was  not  unanimously  reflected  in  our  correspondence, 
but  it  expresses  the  general  testimony.  We  accept  it  as  a  pres- 
ent fact.  We  do  not  accept  it  as  an  ultimate  fact.  It  is  not 
even  now  a  fact  everywhere.  When  Cardinal  Farley  occupies 
the  platform  with  Bishop  Greer  and  other  evangelicals  in  New 
York  to  promote  some  civic  or  social  reform,  it  is  a  declaration 
that  some  time  such  a  scene  may  be  witnessed  in  Buenos  Aires, 
or  in  Rio  de  Janeiro.  We  even  dare  to  cherish  the  hope  of  an 
ultimate  union  of  Christendom.  We  do  not  believe  in  the  per- 
petual postponement  of  an  answer  to  Christ's  prayer.  For  the 
present  we  may  approve  the  statement  of  the  report  on  page 
But  our  correspondence  warrants  us  in  saying  that  there  is 
a  chance  now  for  some  cooperation  with  individuals  of  any  faith 
in  Latin  America.  Many  there  are  ready  to  say,  as  a  South 
American  Ambassador  at  Washington  once  said  to  me :  "Our 
burdens  are  too  heavy  for  us,  we  need  your  help."  Our  victory 
waits  on  our  complete  surrender  of  ourselves  through  prayer 
to  the  Spirit  of  God.  We  cannot  trust  our  prejudiced  intellects, 
but  we  can  trust  the  spirit-filled  heart.  God  at  this  Congress 
has  wrought  the  impossible  in  answer  to  our  prayers.  There  is 
power  in  united  intercession  which  will  enable  us  to  meet  our 
tremendous  task  with  quiet  minds  and  unfailing  courage,  giving 
us  the  vision  to  see  and  the  will  to  act.  He  who  handles  the 
gospel  sincerely  has  the  dynamite  of  the  Almighty.  So  with 
one  mind,  baptized  into  one  spirit,  let  us  give  ourselves  to  the 
grandest  task  ever  given  to  the  Church  of  God,  the  redemption 
of  a  whole  continent  the  world's  central  continent,  from 
materialism,  agnosticism  and  superstition.  We  shall  not  see  the 
consummation  of  our  hopes.  It  is  a  long  enterprise,  but  to 
begin  it  with  a  common  march  is  glory  enough  for  one  gen- 
eration. We  shall  be  sure  of  God's  help,  and  that  will  be  enough 
to  ward  off  discouragement.  On  the  way  down  I  saw  the  lights 
of  San  Salvador  and  thought  of  Columbus,  as  he  resolutely  held 


i6o  COOPERATION  AND  UNITY 

the  prow  of  his  caravel  towards  the  sunset.  With  persistent 
courage  quelling  every  thought  of  mutiny,  he  could  say  in  the 
words  of  Lowell : 

"One   faith   against  the  whole  world's  unbelief, 
One  soul  against  the  flesh  of  all  mankind." 

Let   such    faith    be    ours,    and    today    will    initiate    a   progress 
which  will  never  cease. 


THE  TRAINING  AND  EFFICIENCY 
OF  MISSIONARIES 


A  Discussion  by  the  Congress  on 
Wednesday,  February  16,  1916 


AGENDA  FOR  THE  CONSIDERATION  OF  THE  THEME 

I.  With  the  light  you  now  have  as  to  the  requirements  of 
missionary  service  in  Latin  America,  what  would  you  especially 
emphasize  in  the  way  of  preparations  if  you  had  your  mission- 
ary preparation  still  before  you?  (1)  in  Connection  with  the 
preparation  before  leaving  the  home  field;  (2)  after  reaching 
Latin  America? 

II.  What  is  the  counsel  of  the  Latin  America  churches  as  to 
the  preparation  of  missionaries  for  Latin  America? 

III.  How  may  the  masterv  of  the  language  be  best  secured? 

IV.  How  conserve  the  time  and  health  of  the  missionary  so 
that  these  may  be  expended  in  carrying  forward  his  study  as 
well  as  in  accomplishing  his  distinctive  mission? 


Considerations  of  space  have  made  it  necessary  to  abbreviate 
the  addresses  and  remarks  made  in  the  course  of  the  presenta- 
tion and  discussion  of  this  Report.  In  doing  this  the  attempt 
has  been  made  to  preserve  everything  that  throws  light  upon 
the  subjects  considered  in  the  Report.  It  has  not  been  found 
possible  in  many  cases  to  submit  the  report  of  the  addresses  to 
those  who  delivered  them  for  their  revision. 


162 


THE   PRESENTATION   AND   DISCUSSION 

Dr.  Robert  E.  Speer,  the  Chairman  of  the  Congress,  presided. 
The  discussion  of  the  afternoon  theme,  "The  Training  and 
Efficiency  of  Missionaries"  was  opened  by  the  Rev.  Frank  K. 
Sanders,  Ph.D.,  Director  of  the  Board  of  Missionary  Prepara- 
tion, who  spoke  as  follows :  A  missionary  leader  whom  we  all 
delight  to  honor  was  recently  speaking  of  three  trips  he  had 
made  throughout  the  mission  lands  of  the  world.  At  the  end 
of  the  first  journey  he  was  convinced  that  the  greatest  need 
of  the  missionary  enterprise  was  the  multiplication  of  mission- 
aries. At  the  end  of  the  second  tour  he  was  rather  inclined  to 
think  that  the  greatest  need  was  the  vast  enlargement  of  the 
native  agencies.  But  he  came  home  from  the  third  survey  of 
the  field,  facing  the  great  possibilities  and  the  terrific  obstacles 
of  today,  convinced  that  after  all  the  most  important  need  was 
thoroughly  trained  missionaries,  and  that  such  preparation  would 
be  the  secret  of  the  success  of  the  missionary  enterprise  in  the 
pressed  it,  of  Missionary  Studies.  Such  a  Board  was  quickly 
organized  in  Great  Britain,  but  it  has  followed  a  line  of  de- 
velopment quite  different  from  that  followed  by  the  Board 
organized  in  North  America. 

You  will  be  mainly  interested  in  knowing  what  has  been  done 
on  this  side  of  the  Atlantic.  Early  in  the  year  1912  a  Board  of 
Missionary  Preparation,  consisting  of  thirty-six  members,  was 
organized  by  the  Foreign  Missions  Conference  of  North 
America,  which  represents  all  the  foreign  Missionary  Boards 
at  work  from  the  United  States  and  Canada  as  a  base.  The 
members  of  the  Board  were  selected  for  their  general  representa- 
tive character.  They  included  missionary  administrators,  gen- 
eral educators,  training  schoool  educators,  women  who  are  study- 
ing woman's  important  place  in  mission  work,  and  those  who 
might  be  properly  called  "missionary  experts."  that  is,  those 
whose  long  experience  has  qualified  them  to  lead  in  shaping 
opinion  concerning  the  important  problems  of  the  missionary 
enterprise.  The  Board  relates  itself  to  four  classes  of  interests. 
First  of  all,  the  interests   of  the  missionarv   candidates   them- 

163 


164  TRAINING  OF  MISSIONARIES 

selves.  These  are  its  particular  objective.  But  it  also  holds 
relations  to  the  Boards  with  reference  to  the  administrative 
measures  that  have  to  be  taken  with  missionary  candidates. 
Furthermore,  it  comes  into  relation  with  educational  institu- 
tions, since  it  has  many  suggestions  to  make  with  reference  to 
possible  courses  that  will  Help  to  prepare  missionary  candidates 
for  their  work  to  the  best  advantage.  And  finally,  it  seeks  to 
come  into  relation  with  the  young  missionary  in  the  field,  at  least 
up  to  the  time  of  his  first  furlough  and  including  that  furlough. 
Tliese  four  classes  of  interests  have  led  the  Board  to  take  up 
five  important  types  of  work  which  perhaps  I  will  have  time 
to  indicate  briefly.  Its  first  task  has  been  the  production  of  the 
necessary  literature  of  information.  I  wonder  if  many  of  you 
have  noted  the  fact,  which  most  young  missionaries  realize 
keenly,  that  there  has  not  been  in  existence  any  available  docu- 
ments which  would  tell  an  inexperienced  candidate  precisely 
how  to  begin  to  get  ready  for  his  work.  It  was  a  task  which 
had  to  be  undertaken  from  the  beginning,  so  the  Board  of 
Missionary  Preparation  has  aimed  primarily  to  furnish  in  con- 
venient form  reliable,  organized  information  such  as  candidates 
need.  The  Third  Annual  Report  of  the  Board  in  1914  con- 
sisted of  careful  reports  covering  the  various  types  of  mis- 
sionary service — evangelistic,  medical,  educational  and  work  for 
women.  The  proof  that  these  were  valuable  reports  lies  in  the 
fact  that  they  are  still  constantly  called  for.  In  the  following 
year  the  Board  prepared  a  series  of  reports  on  missionary  fields 
and  the  preparation  for  them.  It  found  that  in  the  missionary 
world  there  were  just  about  six  typical  fields,  China,  India, 
Japan,  Latin  America,  the  Near  East,  and  Pagan  Africa.  These 
divisions  represent  not  merely  six  countries  but  six  different 
types  of  work,  each  calling  for  quite  a  little  specific  and  unique 
preparation.  The  reports  concerning  them  are  not  merely  the 
result  of  the  work  of  a  committee,  however  good.  Each  com- 
mittee was  just  as  strong  as  it  could  be  made,  but  its  work  was 
checked  up  twice  over  by  the  experience  of  the  missionary 
world,  so  that  each  report  became  the  contribution,  not  of  a 
few  people,  but  of  hundreds,  each  one  an  expert.  The  Board 
is  going  right  on  with  this  service  which  seems  to  be  funda- 
mental. The  second  task  of  the  Board  was  to  publish  the  re- 
ports and  make  them  available.  Its  third  aim  has  been  to  study 
missionary  administration,  the  best  methods  of  administering 
missions,  so  that  young  candidates  will  be  helped  to  come  in 
contact  with  all  possible  means  of  development.  The  results  of 
this  study  are  brought  to  the  attention  of  Board  secretaries  or 
members  through  conferences  for  leisurely  discussion.  In  the 
fourth  place,  the  Board  seeks  to  render  a  general  service  to 
candidates  through  the  director,  a  service  which  is  analogous  to 
that  of  a  candidate  secretary.  There  are  only  a  few  Boards 
that     have    chosen    a     candidate     secretary.        The     Board     of 


PRESENTATION  AND  DISCUSSION       165 

Missionary  Preparation  studies  the  interests  of  all  Boards  in 
the  attempt  to  get  the  right  candidates  into  the  right  places. 
Moreover  the  Board  of  Missionary  Preparation  has  a  most  im- 
portant, far-reaching,  slowly  developing  task  in  the  standardiza- 
tion of  institutions.  Very  few  North  American  educational 
institutions  are  really  doing  the  work  we  wisi.  them  to  do. 
But  by  organizing  a  conference  which  will  bring  together  the 
type  of  educators  concerned,  and  by  discussing  with  them  the 
vital  problems  at  issue  in  the  scientific  preparation  of  mission- 
aries for  their  future  task,  a  sort  of  standardization  is  being 
recognized  and  brought  about  which  will  gradually  improve  the 
opportunities  for  education  or  for  specific  training  afiforded 
everywhere  to  candidates.  Finally  the  Board  is  interested  in 
studying  the  needs  of  the  young  missionary,  who  is  the  most 
important  factor  of  all.  It  is  desirable  that  a  missionary  should 
not  stop  his  education,  when  he  goes  out  to  the  field.  He 
ought  to  be  beginning  a  new  phase  of  it.  He  ought  to  be  in- 
creasing in  enthusiasm  every  moment  of  his  stay  upon  the  field, 
seeking  themes  for  specialized  knowledge  along  which  he  seeks 
to  become  an  authority  and  in  connection  with  which  on  his 
first  furlough  he  will  be  doing  some  special  studying  at  home. 
That  IS  an  ideal  recently  formulated.  Very  few  young  mis- 
sionaries have  had  a  chance  to  make  much  progress  at  it,  but 
the  Board  stands  as  the  friend  to  all  those  who  wish  to  make 
the  most  of  their  opportunities  on  the  field  to  develop  a  mastery 
of  its  problems  which  will  express  itself  in  a  wide  range  of 
influence  in  later  years. 

The  Board  of  Missionary  Preparation  does  not  merely  ap- 
proach these  matters  theoretically.  It  gets  its  data  from  the 
field.  They  have  been  secured  there  just  as  far  as  it  was  pos- 
sible to  get  them.  These  published  reports  already  referred  to 
have  been  prepared  in  the  first  place  by  those  who  were  acknowl- 
edged masters  of  each  subject.  They  have  been  submitted  for 
keen  criticism  to  experienced  missionaries  at  every  stage  of  de- 
velopment. The  best  proof  of  their  permanent  value  is  that 
when  the  Fourth  Annual  Report  reached  China  last  winter, 
an  order  was  started  within  a  week  through  the  Continuation 
Committee  of  China,  asking  for  one  thousand  special  reprints 
of  the  report  on  China  to  be  placed  by  that  Committee  in  the 
hands  of  every  young  missionary  in  China.  That  is  one  of  the 
best  testimonials  ever  received  to  the  real,  enduring  value  of  the 
work  which  the  Board  is  doing.  But  what  we  crave  today  from 
the  missionaries  gathered  at  Panama  are  practical  suggestions. 
They  will  give  thoroughgoing  value  to  the  reports  and  through 
them  will  be  made  useful  for  many  others. 

Latin  American  Advice 
Rev.  Juan  Ortz  Gonz.a.lez  (The  Presbyterian  Church  in  Cuba, 
Sagua  la  Grande)  :     We  expect  all  the  foreign  missionaries  to 


i66  TRAINING  OF  MISSIONARIES 

know  our  history,  to  study  our  social  habits,  and  to  know  us. 
The  more  a  missionary  studies  the  factors  that  have  produced 
the  Latin  civihzation  and  developed  its  particular  institutions, 
and  the  more  he  grasps  the  Latin  way  of  thinking  and  the 
way  the  Latins  have  of  expressing  themselves,  the  better  it  will 
be  for  him.  It  is  true  that  his  great  duty  is  to  preach  Christ 
crucified.  I  praise  God  that  I  am  trying  to  do  that  kind  of 
preaching.  But  the  more  points  of  contact  a  missionary  has 
with  his  people,  the  more  open  ways  there  are  by  which  he  can 
efifectively  preach  Christ  crucified.  A  genuine  sympathy  with 
them  in  all  their  trials,  tribulations,  and  troubles  has  much  value 
in  unlocking  their  hearts.  We  expect  also  a  missionary  to 
preach  Christianity,  but  not  American  Christianity.  Of  course 
I  am  not  belittling  our  North  American  brethren.  I  mean  that 
the  work  must  be  done  after  Paul's  fashion,  as  I  interpret  him. 
He  planted  churches,  he  preached  the  Gospel,  but  he  left  to  the 
individuals  in  those  churches  the  task  of  developing  their  own 
national  type  of  Christianity.  The  missionary  should  bring 
Christ  to  a  people  and  let  the  gospel  of  Christ  develop  a  national 
type  of  Christianity.  That  type  will  grow  easily  and  strongly 
and  will  be  deeply  rooted  in  the  public  consciousness.  We  ex- 
pect finally  that  every  missionary  will  seek  to  relieve  our  prob- 
lems. Unbelief,  in  Roman  Catholic  countries,  is  not  so  much  a 
conviction  as  an  error.  It  is  an  external  protest  arising  from 
the  supposition  that  there  is  no  other  religion  than  Roman 
Catholicism.  These  men  and  women  know  that  many  of  the 
teachings  of  the  Roman  Catholic  Church  are  in  conflict  with 
science  and  opposed  to  the  progress  of  civilization.  That  leads 
them  to  declare  that  they  will  have  no  religion  at  all.  Every 
missionary  ought  to  understand  the  vital  power  of  Christianity, 
its  adaptation  to  life,  and  its  clear  principles  as  Christ  laid 
them  down  in  His  blessed  gospel.  He  could  then  reach  these 
.  unbelievers.  They  are  not  really  irreligious,  so  much  as  refus- 
ing to  continue  their  accustomed  religious  view  points. 

Professor  Eduardo  Monteverde  (President  of  the  Congress, 
Montevideo,  Uruguay)  :  There  are  four  classes  of  people  with 
whom  the  missionary  deals ;  with  those  already  converted,  with 
those  who  desire  to  be  converted,  with  unbelievers,  and  with 
Romanists.  We  may  safely  pass  by  the  first  two  classes.  Who- 
ever goes  as  a  missionary  knows  how  to  speak  to  those  who 
want  to  be  converted  and  to  those  who  are  already  converted. 
In  order  to  speak  to  those  who  are  skeptical  in  their  tendencies 
the  missionary  should  make  himself  a  thorough  student  of  all 
that  we  call  materialism.  He  must  know  who  the  great  men 
are  in  this  field  of  thought  and  he  must  know  their  writings. 
In  order  to  speak  with  power  to  Roman  Catholics  the  mission- 
ary must  know  their  doctrines  and  how  they  developed.  He 
must  also  know  how  to  defend  himself  against  ingenious  and 
bitter  attack.     It  will  help  him  greatly  to  know  the  character 


PRESENTATION  AND  DISCUSSION       lO; 

of  the  Latin  American,  so  that  he  will  be  very  careful  about 
the  words  he  uses.  He  must  be  able  to  meet  a  very  sensitive 
people  on  their  own  ground  and  win  their  regard  and  respect. 
Important  Qualifications  for  Service  in  Latin  America 
Rev.  George  H.  Brewer  (Northern  Baptist  Convention, 
Mexico  City)  :  The  first  qualification  of  a  good  missionary  is 
the  deep  conviction  that  a  missionary  is  a  messenger  for  Christ, 
sent  by  God  to  communicate  His  message  to  a  lost  world.  Such 
a  conviction  as  that  clothes  him  with  the  sense  of  authority 
that  comes  from  above.  It  enables  him  to  meet  adversity,  gives 
him  poise,  and  helps  him  to  undertake  his  great  task  with  more 
determination.  To  that  conviction  should  be  added  another — 
that  he  is  sent  of  God  to  Latin  America.  No  missionaries 
should  come  to  Latin  America  who  have  left  their  hearts  in  the 
North.  They  must  make  their  homes  in  Latin  America  with 
the  Latin  peoples.  His  second  qualification  is  a  thorough  educa- 
tion. To  be  successful  in  the  great  business  of  being  a  mission- 
ary requires  the  wide  range  of  knowledge  which  can  only  be 
obtained  by  thorough  academic,  collegiate,  and  theological 
courses.  In  Latin  America  the  missionary  must  know  history 
and  literature,  not  only  of  his  own  country  and  of  Europe  in 
both  ancient  and  modern  times  as  we  ordinarily  have  them 
taught  in  our  academic  courses,  but  the  history  and  the  litera- 
ture of  the  people  among  whom  he  is  going  to  live.  He  should 
be  conversant  with  more  than  one  school  of  philosophy  and  be 
able  to  appreciate  in  some  degree  the  psychology  of  the  Latin 
mind.  A  third  essential  qualification  is  a  fine  sense  of  gentle- 
ness and  courtesy.  Many  American  missionaries  have  missed 
out,  because  they  were  too  abrupt.  They  have  not  learned  how 
to  treat  the  Latin  on  the  Latin  basis ;  to  be  gentle  and  courteous 
and  kind  in  their  approach.  Every  missionary  should  become 
more  or  less  of  an  expert  in  some  practical  line.  Before  leav- 
ing his  home  he  might,  for  instance,  take  a  good  business  course, 
so  as  to  understand  common  bookkeeping  and  general  adminis- 
tration. He  might  learn  the  elementary  principles  of  architec- 
ture. Some  of  our  church  buildings  in  Latin  America  are  fear- 
fully and  wonderfully  made.  I  am  sorry  to  say  that  in  some  of 
the  countries  I  have  visited  a  great  deal  of  good  missionary 
money  has  apparently  been  wasted,  because  the  missionary  in 
charge  understood  little  about  the  construction  of  buildings  or 
what  becomes  good  building  material.  A  missionary  should  also 
know  something  of  sanitation  and  may  wisely  acquire  a  knowl- 
edge of  practical  plumbing.  In  other  words  he  should  be  a 
versatile  man  in  many  ways.  He  should  know  how  to  get  maxi- 
mum efficiency  with  minimum  expenditure.  He  should  also  have 
fair  linguistic  ability,  for,  if  after  three  years  on  the  field  he  is 
unable  to  stand  before  an  audience  and  preach  acceptably  in 
Spanish  or  Portuguese,  it  would  be  better  for  him  to  go  home. 
Rev.   John    Howland,    D.D.    (American    Board   of    Commis- 


i68  TRAINING  OF  MISSIONARIES 

sioners  for  Foreign  Missions,  Chihuahua,  Mexico)  :  A  mission- 
ary certainly  does  need  the  mastery  of  the  language.  But  if  I 
were  getting  ready  again  1  would  study  more  than  anything 
else  how  to  touch  individual  souls,  how  to  do  personal  work, 
how  to  be  able  to  give  the  gospel  to  men  and  women  of  all 
classes  and  conditions,  and  to  get  in  touch  with  them.  We  can 
do  other  things  with  comparative  ease,  but  the  transforming  of 
people  and  of  society  is  the  great  objective  for  which  we  were 
commissioned.  Some  of  us  discover  in  our  later  life  as  mis- 
sionaries that  we  have  hardly  begun  to  do  this  thing  for  which 
we  were  sent.  There  are  two  classes  of  missionaries  in  general 
and  always  must  be.  The  old  missionary  was  sent  out  to  be 
responsible  for  anything  and  everything.  Fortunately  for  me 
1  had  to  earn  my  own  living,  and  to  get  my  education  I  had  to 
do  a  great  many  different  things.  I  learned  a  bit  of  engineering, 
some  carpentry,  and  all  that  sort  of  thing,  and  every  scrap  of 
that  knowledge  has  come  into  good  use.  Such  a  missionary 
did  his  best  at  anything  that  came  up.  Nowadays  our  mis- 
sionary enterprise  is  on  a  larger  scale.  It  is  often  necessary  to 
choose  the  right  man  for  a  certain  task.  A  teacher  for  a  special 
branch  of  work  should  be  qualified  to  do  this  work.  When  a 
young  man  knows  of  specific  work  which  he  can  do,  he  can 
prepare  himself  for  that  particular  task.  But  in  general  I 
would  advise  a  young  man  to  prepare  broadly.  He  should  be 
ready  to  be  put  up  against  any  ordinary  task  and  to  manage  it 
as  well  as  possible.  If  I  were  getting  ready  all  over  again,  I 
would  study  from  my  childhood  up  to  see  how  I  could  under- 
stand things  from  the  standpoint  of  another.  It  greatly  helps 
us  when  we  go  to  a  foreign  country  to  have  the  habit  of  viewing 
things  from  the  standpoint  of  that  country. 

Important  Details  of  Preparation 
Senorita  Cortes  (The  Young  Women's  Christian  Association, 
Buenos  Aires)  :  The  first  need  of  those  going  out  to  Latin 
America  to  be  missionaries  is,  from  the  point  of  view  of  the 
Latin-American  woman,  a  strong  personality.  Never  send  a  per- 
son who  wishes  to  go  just  to  see  and  to  know  something  about 
Latin  America.  Such  persons  are  no  help  to  mission  work. 
The  next  essential  is  the  mastery  of  the  language,  Portuguese 
or  Spani.sh.  The  missionaries  must  know  the  language.  I 
think  the  mission  Boards  would  save  in  the  end,  if  they  im- 
ported for  their  training  schools  Portuguese  or  Spanish  teachers, 
and  gave  six  months  or  a  year  to  the  intensive  study  of  either 
language.  No  missionary  woman  can  get  close  to  the  people 
if  she  does  not  know  the  language.  Latin  Americans  do  not 
care  for  broken  Spanish.  Readiness  in  speaking  is  one  of  the 
important  essentials.  Another  essential  is  a  thorough  education. 
The  Boards  should  send  out  their  very  best  young  women,  who 
have  had  at  least  a  college  training.    A  valuable  asset  would  be 


PRESENTATION  AND  DISCUSSION       169 

a  business  course.  I  expect  to  take  such  a  course  of  training 
when  I  go  back  to  the  States  for  my  furlough.  I  feel  the  need 
of  it  very  keenly.  Of  very  great  value  would  be  a  course  in 
household  economics.  The  principal  and  the  vice-principal  of 
every  school  certamly  should  have  this  knowledge.  Another 
thing  I  want  to  emphasize.  I  thing  that  all  of  us  missionaries 
should  take  part  in  the  social  life  of  the  country  where  we  are. 
We  do  not  need  to  go  to  balls,  banquets,  or  to  join  theatre  par- 
ties, but  we  can  touch  people  socially  who  cannot  be  reached  in 
any  other  way.  I  have  done  this  in  my  own  social  calls.  My 
hostesses  know  who  I  am,  and  they  give  me  an  opportunity  to 
speak  of  religion.  They  say,  "You  are  from  the  Young 
Women's  Christian  Association.  That  is  a  Protestant  institu- 
tion, isn't  it?"  I  tell  them  it  is,  but  then  have  a  chance  to  ex- 
plain its  real  character  and  value. 

Rev.  George  B.  Winton,  D.D.  (Methodist  Episcopal  Church, 
South,  Nashville,  Tenn.)  :  I  was  a  missionary  and  have  for 
some  years  been  on  the  Candidate  Committee  of  a  Board.  I 
take  for  granted  two  backgrounds,  one  a  solid,  Christian  charac- 
ter and  the  other  a  college  education.  Assuming  these,  two 
qualilications  seem  out  of  my  experience  to  be  of  transcendent 
importance.  They  are  not  quite  separate,  they  belong  together. 
The  first  of  these  is  a  knowledge  of  the  language.  It  is  not 
possible  to  know  the  language  too  well.  No  amount  of  pains 
should  be  spared  to  master  it.  And  I  would  say  that  nobody 
can  get  Spanish  or  Portuguese  quite  so  well  as  the  one  who 
really  knows  Latin,  with  the  emphasis  on  the  "knows."  Time 
should  be  given  to  the  study  of  the  language  before  settling 
down  at  the  field,  if  a  teacher  who  has  a  good  accent  is  avail- 
able. About  ninety-nine  times  out  of  a  hundred  he  should  not 
be  an  Anglo-Saxon  teacher.  A  knowledge  of  the  language  is 
important,  because  it  gives  one  access  to  the  mind  of  the  people. 
Language  is  a  transcript  of  the  mind ;  it  is  the  medium  through 
which  one  really  gets  in  touch  with  his  people.  The  other  quali- 
fication is  the  power  of  thinking  as  others  think.  The  mission- 
ary must  look  at  matters,  not  from  the  point  of  view  of  the 
North  American  or  of  the  Englishman,  but  from  the  point  of 
view  of  those  of  Latin  training.  There  are  some  peculiarities 
in  their  point  of  view  expressed  in  the  language.  Take  the 
word  "injuria,"  the  equivalent  of  "injury."  You  know  what 
injury  means  in  English,  but  in  Spanish  it  means  an  offensive 
remark.  Inappropriate  or  careless  speech  is  very  painful  to 
Latin  Americans,  so  that  we  need  to  know  their  language  so 
thoroughly  that  we  may  avoid  these  ofifenses,  get  right  into  their 
manner  of  thinking  and  not  be  regarded  as  awkward  foreigners. 

Language  Mastery 
Rev.    Alejandro    Trevino    (The    Baptist    Church    in    Mexico, 
Monterey)  :      I   have   been   working   with    foreign   missionaries 


170  TRAINING  OF  MISSIONARIES 


-"F^^:      _ 

%'>!'( 


for  the  last  thirty  years,  and  I  have  among  them  not  a  single 
enemy,  therefore  I  do  not  speak  critically.  It  is  quite  important 
that  the  missionary  should  become  able  to  use  language  appro- 
priate and  adequate  to  the  situation.  On  reaching  the  field, 
some  begin  to  use  Spanish  at  once.  It  is  a  mistake  to  do  so. 
One  who  studied  a  long  time  before  he  began  to  preach  was 
asked  why  he  did  not  begin  to  preach.  He  said  that  the  gospel 
was  so  great  a  message  and  so  important  that  he  dared  not 
attempt  to  begin  to  present  it  until  he  had  acquired  the  power 
of  presenting  it  clearly.  Another  missionary  declared  that  he 
began  speaking  Spanish  early,  but  finds  that  he  cannot  speak  it 
everywhere.  He  evidently  learned  his  Spanish  from  the  com- 
mon people  which  was  a  capital  mistake.  There  is  a  Spanish 
that  is  easy  to  acquire  but  very  difficult  to  get  rid  of.  I  warn 
you  against  that  sort  of  Spanish,  if  you  hope  to  be  able  to  ex- 
press yourself  clearly  to  all  classes. 

Sr.  Delgado  de  Vargas  (Barcelona,  Spain)  :  To  enable  a  man 
to  master  a  new  language  give  him  the  very  best  preparation. 
If  you  send  him  to  the  field  in  which  he  is  to  work  without  a 
good  knowledge  of  its  language,  he  will  be  as  helpless  as  a 
new-born  babe.  Fifteen  days  ago  I  was  talking  with  a  gentle- 
man not  far  from  here,  who,  although  he  had  been  on  the 
ground  six  months,  had  held  no  service  in  his  little  chapel,  be- 
cause he  could  not  say  a  word  from  the  pulpit.  A  few  books 
had  been  recommended  to  him,  but  he  had  been  without  a 
teacher.  Much  of  the  Spanish  learned  in  South  America  is 
acquired  by  picking  up  here  and  there  a  few  words — the  worst 
possible  method.  If  Spanish  is  to  be  learned  by  the  missionary 
on  the  field  six  months  is  insufficient.  Two  years  is  not  too 
much  time  for  getting  ready  to  preach  with  clearness  and  ease. 
If  anybody  wants  to  learn  good  Spanish,  he  should  go  to  Spain. 
It  ought  not  to  be  difficult  to  make  arrangements  with  one  of 
the  denominations  working  in  Spain  for  provision  whereby 
young  men  and  young  women  from  North  America  could  go 
there  and  get  a  proper  course  in  literary  Spanish  so  as  to  come 
out  fully  fitted  to  go  to  work  on  arrival.  The  only  Latin- 
Ameican  centers  at  which  this  could  be  done  would  be  Buenos 
Aires  or  Montevideo.  It  seems  to  me  that  such  missionaries 
should  be  sent  to  Spain.  The  American  College  in  Madrid  and 
the  Union  School  of  San  Sebastian  are  schools  in  Spain  to  which 
men  and  women  could  be  sent  in  safety  and  confidence  for  the 
purpose  of  learning  thoroughly  the  Spanish  language.  Spanish 
should  be  taught  by  Spanish-speaking  professors,  Spaniards,  if 
possible,  who  know  English.  The  Spanish  teacher  who  does 
not  know  English  is  not  qualified  to  do  this  work  efficiently.  A 
knowledge  of  Latin  is  not  necessary  but  it  is  more  or  less  of 
a  convenience. 


PRESENTATION  AND  DISCUSSION       171 

The  Conservation  of  Health 

The  Rt.  Rev.  Charles  D.  Colmore,  D.D.  (Bishop  of  the 
Protestant  Episcopal  Church  in  Porto  Rico)  :  The  conserva- 
tion of  the  time  and  health  of  the  missionary  in  Latin  America 
is  much  the  same  problem  as  in  North  America,  in  the  United 
States.  Most  missionaries  do  not  need  pity  in  respect  to  health. 
Very  few  are  virorking  in  pestilential  districts.  There  are  some 
such,  of  course,  and  they  should  be  especially  guarded,  but  I 
doubt  not  that  there  are  a  great  many  places  in  the  United 
States  that  are  much  worse  from  the  physical  point  of  view 
than  the  places  where  we  work  down  here.  Our  greatest  dif- 
ficulty lies  in  our  isolation.  We  cannot  get  home  every  year. 
But  we  need  constant  inspiration  more  than  anything  else.  We 
go  down  to  our  fields  anxious  to  give  out  freely  the  ideas 
which  stir  our  own  souls.  But  the  time  comes  when  we  have 
nothing  more  to  give  out  and  very  little  incentive  to  attack 
anything.  It  seems  to  me  that  we  should  make  more  of  our 
ministerial  meetings.  These  we  can  hold  right  in  the  field, 
wherever  there  are  two  or  three  who  can  get  together.  But  in 
addition  and  occasionally  we  need  somebody  like  President  King 
to  come  down  to  our  section  each  year  and  give  us  a  fresh 
view-point,  something  out  of  the  research  that  he  has  been 
making,  some  encouragement  to  read  and  think  along  the  lines 
in  which  we  were  interested  before  we  began  our  missionary 
career.  Mental  and  spiritual  more  than  any  physical  care  we 
need. 

Chairman  Speer  :  The  Board  of  Missionary  Preparation  is 
anxious  to  get  just  as  much  practical,  concrete  suggestion  here 
today  as  possible.  Let  many  speak  very  briefly  out  of  their  own 
experience,  making  one  or  two  suggestions. 

Miscellaneous  Hints 

Rev.  F.  S.  Onderdonk  (Methodist  Episcopal  Church,  South, 
San  Antonio,  Texas)  :  I  would  say  this :  I  do  not  believe  I  can 
agree  that  missionaries  should  go  to  Spain  to  learn  Spanish.  In 
MexicD  there  is  a  certain  prejudice  against  a  Spaniard's  way 
of  pronouncing  Spanish.  We  have  tried  the  plan  in  Mexico,  but 
have  been  laughed  at  by  our  Mexican  brethren. 

Rev.  Theodore  S.  Pond  (Presbyterian  Church  in  U.  S.  A., 
Caracas,  Venezuela)  :  In  all  the  northern  part  of  South  Amer- 
ica the  man  that  talks  Spanish  fluently  and  well  is  able  to  pro- 
duce an  electrical  eflfect  upon  a  crowd.  They  listen  to  him  and 
like  to  hear  him  and  his  word  carries  much  weight  with  them. 

Rev.  John  W.  Butler,  D.D.  (Methodist  Episcopal  Church, 
Mexico  City)  :  If  a  missionary  feels  his  superiority,  he  had 
better  lose  that  feeling  before  he  gets  to  his  new  field,  other- 
wise he  will  be  a  flat  failure.  Second,  too  much  emphasis 
cannot  be  given  to  the  need  of  treating  Latin  Americans  with 
uniform  courtesy.     In  my  early  years  as  a  missionary  a  Mexi- 


172  TRAINING  OF  MISSIONARIES 

can  preacher  said  to  me:  "It  is  just  this  way.  Should  you  ask 
me  in  a  polite  manner  to  get  down  under  the  table,  I  would 
do  it;  but  if  you  commanded  me  to  go  there,  I  would  never 
do  it."  In  the  third  place,  some  business  preparation  is  very 
advisable.  I  have  the  assurance  that  in  one  of  the  largest 
theological  seminaries  in  the  North  a  business  course  will  be 
introduced,  especially  for  missionaries  going  abroad.  In  the 
fourth  place,  young  missionaries  going  abroad  should  go  for  a 
life  work.  I  heard  a  young  missionary  on  the  field  once  say 
that  he  had  come  for  five  years  of  experience.  He  got  it  and 
then  went  home  to  pose  as  a  returned  missionary. 

Rev.  George  C.  Lenington  (The  Reformed  Church  in  Amer- 
ica, Tompkinsville,  Staten  Island,  New  York)  :  I  wish  that  a 
great  many  missionaries  would  learn  to  wait  a  little  while  be- 
fore dashing  into  the  work.  I  would  approve  of  all  that  has 
been  said  about  the  time  to  be  taken  for  study.  We  have  had 
one  minister  who  did  not  preach  at  all  inside  of  a  year.  We 
had  another  who  began  to  preach  the  first  Sunday  he  landed  in 
the  mission  field.  The  former  is  a  power  today.  The  other 
man  cannot  even  yet  speak  the  language.  I  like  what  was  said 
about  our  need  for  inspiration.  The  important  fact  is  that  a 
man  must  take  time  with  God,  before  he  can  do  his  best  serv- 
ice on  the  field. 

Rev.  William  H.  Rainey  (British  and  Foreign  Bible  Society, 
Callao,  Peru)  :  It  is  a  mistake  to  remind  Latin  Americans  con- 
stantly that  one  comes  from  abroad.  I  once  journeyed  three 
days  with  an  American  missionary  who  mentioned  the  United 
States  over  one  hundred  times.  Of  everything  he  said :  "We 
have  that  in  the  States,"  or  declared  "This  is  how  we  do  it  in 
the  States."  At  the  end  of  those  three  days  even  I  had  a  little 
reaction.  Again,  we  wave  our  flag  too  much.  I  have  often 
been  in  a  church  social  meeting,  where  the  United  States  flag 
or  the  English  flag  was  prominently  displayed,  whereas  the 
national  flag  had  an  inconspicuous  position.  Naturally  such  an 
action  does  not  prejudice  the  people  in  our  favor.  We  should 
try   to   incorporate   ourselves    into   Latin- American   life. 

Miss  Belle  H.  Bennett  (Methodist  Episcopal  Church,  South, 
Richmond,  Kentucky)  :  I  am  sure  that  we  must  have  lan- 
guage schools  on  the  Latin-American  fields.  T  do  not  believe 
we  will  find  one  missionary  in  ten  who  speaks  the  language 
perfectly,  who  has  not  spent  at  least  one  year  in  a  language 
school  on  the  Latin-American  field.  Another  matter  is  im- 
portant. It  is  absolutely  necessary  that  the  missionary  should 
keep  one  day  in  seven  free  for  rest.  It  is  necessary  for  his 
health  and   efficiency. 

Rev.  Roberto  Elphick  (Methodist  Episcopal  Church,  Val- 
paraiso, Chile)  :  To  the  missionaries  who  deal  with  national 
preachers  or  workers,  I  would  suggest  that  they  refrain  from 
giving  too  many  orders.     The  boss  system  will  not  go  as  far 


PRESENTATION  AND  DISCUSSION       173 

as  the  scheme  of  comradeship.  I  have  experienced  both  methods. 
Under  one  a  missionary  says  to  his  helper,  "Look  here.  Go 
sell  those  books,  and  distribute  these  tracts."  The  other  and 
better  way  I  learned  from  a  missionary  who,  when  he  intro- 
duced me  into  my  first  pastorate  in  Chile  said,  "Let  us  go  out 
and  do  our  work."  Then  he  took  some  books  and  a  package 
of  tracts  and  went  with  me  from  house  to  house,  distributing 
tracts  and  inviting  people.  Such  brotherliness  is  the  secret  of 
good  missionary  work. 

Mr.  Richard  Williamson  (International  Committee,  Young 
Men's  Christian  Association,  Mexico)  :  I  have  a  great  respect 
for  a  classical  education,  but  I  had  not  been  in  Mexico  long 
before  I  would  have  exchanged  my  three  years  of  Greek  and 
three  years  of  Hebrew  for  good  courses  in  sociology,  economics 
and  Spanish. 

Rev.  Robert  F.  Lenington  (Presbyterian  Church  in  U.  S.  A., 
Curityba,  Brazil)  :  I  have  noticed  the  difference  between  mis- 
sionaries in  their  attention  to  children,  and  I  can  assure  all 
who  are  intending  to  be  missionaries  that  they  have  a  great  many 
lessons  to  learn  from  the  little  children  in  Latin  America.  Just 
pay  attention  to  them. 

Rev.  Leandro  Garza  Mora  (The  Presbyterian  Church  in 
Mexico,  Monterey)  :  I  hope  that  our  missionaries  will  not  be 
discouraged  and  conclude  that  they  cannot  do  good  work  in 
Mexico  and  South  America,  unless  they  are  accomplished 
speakers  in  Spanish.  The  real  essential  for  the  missionary  is  a 
love  for  souls,  the  keen  desire  for  the  salvation  of  people,  and 
the  ability  to  use  the  Bible. 

Mrs.  Wm.  F.  McDowell  (Methodist  Episcopal  Church.  Evans- 
ton,  111.)  :  After  eight  years  of  life  in  Mexico  and  fifteen 
years  of  administration  work  in  the  homeland,  I  have  found 
it  essential  to  select  and  send  out  good  missionaries,  well  edu- 
cated. Even  among  poorly  educated  races  it  is  true  that  we 
can  get  far  larger  results  with  women  of  the  highest  ability 
and  training. 

Mrs.  W.  a.  Ross  (Presbyterian  Church  in  the  United  States, 
Brownsville,  Texas)  :  I  have  one  word  to  say.  Teach  every 
missionary  woman  to  be  home-maker,  before  she  goes  to  the 
foreign  field.  I  believe  in  the  influence  of  the  Christian  home 
above  almost  any  other  agency.  I  have  seen  a  great  many 
missionary  homes  in  Mexico  that  were  disgraceful.  We  should 
establish  beautiful  Christian  homes  in  these  foreign  countries, 
and  I  would  beseech  every  woman  candidate  to  make  a  study 
of  home  economics. 

Miss  Clementina  Butler  (Methodist  Episcopal  Church, 
Providence,  R.  I.)  :  I  approve  of  what  was  said  with  reference 
to  flags.  I  like  the  Stars  and  Stripes  as  much  as  anybody,  but 
in  the  present  state  of  feeling  in  Latin  America,  or  at  any 
time,  I  think  we  should  try  to  admire  and  love  the  flag  under 


174  TRAINING  OF  MISSIONARIES 

which  we  work.  Let  us  keep  our  United  States  flag  in  our 
trunk,  where  it  may  give  us  comfort  and  a  sense  of  security, 
but  emphasize  national  patriotism. 

Rev.  Frederick  A.  Barroetavena  (The  Methodist  Episcopal 
Church  in  Argentina,  Rosario)  :  It  is  easier  to  give  advice 
than  to  take  it.  The  chief  work  of  the  missionaries  is  to  fish 
for  men.  Fish  do  not  come  to  the  fishermen.  He  must  go  to 
the  river.  I  would  emphasize  personal  work  from  door  to  door, 
from  person  to  person,  from  house  to  house.  Whatever  a  can- 
didate can  do  to  fit  himself  for  such  service  will  be  wisely 
attempted. 

Rev.  Silas  D.  Daugherty,  D.D.  (Synod  of  East  Pennsyl- 
vania, Evangelical  Lutheran  Church  of  the  General  Synod, 
Philadelphia,  Pa.)  :  Much  responsibility  for  adequate  prepara- 
tion rests  wTtB  the  missionary  Boards.  They  should  carefully 
examine  into  the  motives  of  the  applicants  for  missionary  work 
and  their  qualifications.  In  my  experience,  that,  after  all,  is 
the  main  problem.  Each  Board  should  be  exceedingly  careful 
to  study  each  candidate  so  as  to  get  the  men  best  qualified  for 
foreign  service.  I  have  known  utterly  incapable  men  to  offer 
themselves  fof  the  work.  It  is  not  a  question  merely  of  motive, 
but  of  ability  and  preparedness. 

Rev.  W.  a.  Ross  (Presbyterian  Church  in  the  United  States, 
Brownsville,  Texas)  :  One  quality  is  particularly  important  to 
the  American  missionary  who  is  going  to  Latin  America,  and 
that  is,  great  patience.  The  twentieth  century  American  is 
an  impatient  man.  He  has  to  learn  that  Latin-American 
countries  go  more  slowly.  Many  times  he  must  adjust  him- 
self to  conditions  that  arise,  if  he  is  to  do  his  best  work. 

Miss  Margaret  E.  Hodge  (Presbyterian  Church  in  U.  S.  A., 
Philadelphia,  Pa.)  :  I  would  like  to  ask  the  missionaries, _  if 
they  think  it  wise  or  necessary  to  have  the  same  preparation 
for  wives  as  for  single  women? 

Mr.  Sylvester  Jones  (American  Friends,  Gibara,  Cuba)  :  _  I 
am  entirely  in  accord  with  the  thought  of  the  danger  which 
comes  from  the  isolation  of  missionaries.  It  is  felt  even  by  the 
older  missionaries,  and  there  is  every  good  reason  why  new- 
comers should  for  a  while  be  closely  associated  with  older,  suc- 
cessful missionaries. 

Rev.  John  Luce  Ramson,  M.A.  (The  Church  of  England  in 
Jamaica,  Kingston)  :  Perhaps  I  should  not  speak  because  we 
in  Jamaica  have  no  real  contact  with  the  Latin-American  world. 
But  it  might  be  interesting  if  I  said  something  about  the  prepa- 
ration of  missionaries  for  Western  Equatorial  Africa.  We  have 
a  mission  school  in  Jamaica  where  we  train  our  native  teachers. 
While  going  through  a  general  course  of  training  they  attend 
some  theological  lectures.  They  go  through  the  hospitals  with 
a  doctor  and  get  some  ideas  of  what  to  do  in  first-aid  cases. 
Occasionally   they   get   a  short   course   in   engineering  of   some 


PRESENTATION  AND  DISCUSSION       175 

sort.  All  this  stretches  over  a  period  of  three  years,  during 
which  time  those  in  authority  have  an  opportunity  to  judge 
of  the  men  who  have  presented  themselves  for  this  training.  It 
is,  I  think,  very  important  indeed,  as  one  speaker  said  just 
now,  to  know  whether  men  have  the  character  required  of 
those  who  go  out  into  the  mission  field.  We  do  not  aim  to 
teach  them  their  new  language.  When  they  reach  Africa,  they 
have  time  for  language  study,  sometimes  as  long  as  eighteen 
months. 

Rev.  Eduardo  Carlos  Pereira  (The  Presbyterian  Church  in 
Brazil,  Sao  Paulo)  :  The  missionary  going  out  to  the  field  must 
emphatically  strive  to  put  aside  any  prejudice  that  there  may 
be  in  his  heart  against  the  people  to  whom  he  goes.  He  can- 
not be  successful  without  having  a  real  spirit  of  love  in  his 
heart  towards  his  people.  There  are  four  requisites  for  a  suc- 
cessful missionary  in  Latin  America.  First,  he  must  have  had 
good  literary  and  theological  courses.  The  Brazilian  people 
greatly  respect  a  man  of  fine  culture  and  quickly  detect  its 
lack.  The  second  requisite  is  that  he  shall  not  be  too  much  of 
a  modernist.  The  churches  want  the  pure,  full  gospel  without 
modern  additions.  The  third  requisite  is  that  he  must  never 
be  proud  or  arrogant.  He  is  to  live  among  a  very  susceptible 
people  who  cannot  tolerate  popery  of  any  sort.  The  fourth 
requisite  is  that  he  shall  not  belong  to  any  secret  society.  His 
only  trust  must  be  in  God.  In  the  Brazilian  Presbyterian 
Church  at  least,  there  is  a  very  strong  opposition  to  masonry 
and  all  other  secret  societies.  Their  .^crer  vows  seem  disloyal 
alike  to  God  and  to  men. 

Language  Mastery 
Rev.  Webster  E.  Browning,  Ph.D.  (Presbyterian  Church  in 
U.  S.  A.,  Santiago,  Chile)  :  It  is  very  important  that  the 
young  missionary  shall  be  able  to  speak  and  write  correctly  the 
language  of  the  people  among  whom  he  labors.  If  a  man  really 
wishes  to  have  the  language,  he  must  first  secure  a  good  teacher. 
I  shall  always  remember  with  a  great  deal  of  pleasure  and  af- 
fection the  first  teacher  whom  I  was  able  to  secure  in  Latin 
America.  He  knew  not  one  word  of  English  and  as  I  knew  no 
Spanish  we  had  some  difficulty  at  the  outset.  After  the  first 
few  days  we  did  all  our  work  m  Spanish.  We  must  have  a 
teacher  who  not  only  can  speak  the  language  fluently  and  finely, 
but  one  who  is  also  a  scholar  and  trained  in  educational  method. 
Then  the  new  missionary  must  have  mapped  out  for  him  a 
carefully  prepared  course  of  study.  There  is  a  feeling  among 
some  missionaries  that  there  is  no  need  for  grammars  in  learn- 
ing Spanish ;  but  it  is  my  conviction  that  one  should  not  work 
on  any  language  without  a  grammar  which  sets  forth  all  its 
technical  details.  Without  this  one  may  become  able  to  speak 
just  as   some  people  speak  their  own  language,  but  he  cannot 


176  TRAINING  OF  MISSIONARIES 

really  master  it.  That  phrase,  which  has  always  stuck  in  my 
mind,  "La  practica  vale  mas  que  la  gramatica"  ("The  practical 
command  of  a  language  is  better  than  a  knowledge  of  its 
rules")  I  believe  to  be  true.  I  know  of  a  certain  missionary 
who  refused  to  preach  or  take  any  part  in  work  until  he  had 
"mastered  the  grammar."  He  worked  away  four  years  and  has 
not  mastered  it  yet.  The  first  thing  is  to  get  grammar,  but 
it  must  also  be  used.  Practice  continually.  A  great  many 
amusing  mistakes  are  made.  It  is  not  pleasant  to  go  into 
an  ice-cream  parlor  to  order  two  dishes  of  ice  cream  and  dis- 
cover that  you  have  ordered  two  dried  codfish ;  or  to  order 
some  strawberries  and  get  ducks.  But  one  who  tries  will  find 
such  difficulties  straightening  out.  Of  course  even  correct 
speech  is  not  the  conclusion  of  the  matter.  The  missionary 
should  read  some  of  the  best  writers  in   Spanish. 

Rev.  Alvaro  Reis  (The  Presbyterian  Church  in  Brazil,  Rio 
de  Janeiro)  :  There  are  five  requisites  for  successful  mission- 
aries. First,  they  must  know  the  religion  of  the  country  to 
which  they  go.  In  the  practice  of  their  religious  faith  people 
most  readily  reveal  their  character.  Second,  they  must  know 
and  allow  for  the  life  and  customs  of  the  people,  loving  what 
is  choice,  mourning  over  what  is  unworthy.  Third,  they  must 
know  the  language  of  the  people  and  speak  it  with  accuracy 
and  elegance.  Some  missionaries  are  unsuccessful  because  they 
do  not  make  enough  of  this.  After  twenty  or  twenty-five  years 
they  cannot  do  the  work  they  ought  to  do,  because  they  do 
not  even  then  handle  the  language  properly  and  know  nothing 
of  its  classic  literature.  Fourth,  they  must  lead  consecrated 
lives,  like  those  of  Boyle  and  Chamberlain,  who  became  im- 
mortal in  the  history  of  the  gospel  in  Brazil.  Fifth,  they  should 
not  preach  rationalistic  criticism.  Denominational  feeling  is 
enough  of  a  handicap  to  them  without  it  in  addition.  We  have 
already  felt  some  of  the  ill  effects  of  modernism  in  its  criticism 
of  the  Bible,  especially  among  people  who  are  slightly  edu- 
cated.    It  is  better  for  a  missionary  to  preach  the  Christian  life. 

Missionary  Training 
Professor  Erasmo  Braga  (The  Presbyterian  Church  in  Brazil, 
Cadenas,  Brazil)  :  Assuming  that  the  missionary  candidate,  be- 
fore being  detailed  to  Latin  America,  has  shown  his  fitness  for 
social  and  other  leadership,  and  manifested  a  power  of  gen- 
eralship, the  diplomatic  ability  required  in  the  embassador  of 
Christ  and  a  deeply  spiritual  life,  there  are  certain  lines  of 
preparation  which  will  go  far  to  make  him  efficient.  First 
of  all,  he  should  have  experience  in  laboratory  research  in 
soul  diseases.  This  would  give  practical  completion  to  the 
technical  education  of  the  theological  seminary.  In  the  second 
place,  he  should  become  very  familiar  with  the  Church  or- 
ganization of  which  he  is  a  part  and  accustomed  to  its  usages 


PRESENTATION  AND  DISCUSSION       177 

and  to  the  proper  management  of  a  single  church.  Again  the 
young  missionary  should  have  a  grasp  of  sociology  and  of  ap- 
proved methods  of  social  work,  such  as  will  meet  the  needs 
of  the  uncultured  and  backward  elements  in  Latin  America. 
Some  knowledge  of  ethnology  too  would  make  it  clear  that 
However  important  the  biological  question  of  races  may  be  in 
the  Latin-American  melting  pot,  the  spiritual  tradition  is  the 
only  real  factor  to  reckon  with.  Fourthly,  one  who  purposes  to 
deal  with  highly  complex  Latin-American  society  must  gain  a 
working  knowledge  of  the  language.  He  should  also  gain  a 
knowledge  of  the  history  of  its  peoples,  their  literature  and 
religious  beliefs.  One  of  the  best  histories  of  Brazil  is  in  Eng- 
lish. It  is  Southey's  large  and  thorough  work.  We  have  poets 
and  authors  who  have  not  merely  written  love  songs  and  rea- 
listic stories,  but  have  studied  Latin-American  life  and  ex- 
pressed its  ideals.  Finally,  all  such  men  in  time  to  come  should 
study  with  care  the  literature  produced  by  this  Congress.  Such 
men,  when  well  started  on  their  life  work  will  neither  see  their 
influence  confined  to  little  groups  of  hardly  won  disciples,  nor 
keep  themselves  at  home  talking  English  to  their  own  family, 
nor  will  they  become  in  any  sense  Protestant  monks. 

The  Concluding  Address 
Mr.  Fennell  P.  Turner  (Student  Volunteer  Movement.  New 
York  City)  :  High  standards  in  regard  to  the  preparation  nec- 
essary for  missionaries  have  been  set  before  us  in  the  discus- 
sion this  afternoon.  I  venture  to  offer  a  few  suggestions  as  to 
what  is  necessary,  if  these  standards  are  to  be  attained : 

(1)  Carefully  matured  plans  and  policies  with  reference  to 
the  work  on  the  mission  field,  which  will  enable  the  mission- 
aries and  the  missionary  Boards  to  look  a  good  many  years 
ahead  for  the  workers  needed.  Unless  this  is  done  the  Boards 
will  not  be  in  position  to  take  the  time  necessary  to  find  the 
candidates  and  to  train  them  for  the  work  to  be  done. 

(2)  The  practice  on  the  part  of  the  missionary  Boards  o'l 
selecting  the  candidates  and  assigning  them  to  their  fields  suf- 
ficiently well  in  advance  to  make  possible  men  and  women  secur- 
ing the  special  preparation  required. 

(3)  Willingness  on  the  part  of  the  missionaries  in  charge  of 
the  work  on  the  field  to  protect  the  new  missionaries  for  a  suf- 
ficient time  after  they  reach  the  field  to  enable  them  to  become 
masters  of  the  language  and  to  secure  such  additional  prepara- 
tion as  can  best  be  secured  after  they  reach  the  field. 

(4)  Candidates  who  are  under  the  compulsion  of  an  adequate 
missionary  motive.  Specialized  preparation  for  specific  tasks 
in  the  fields  chosen  well  in  advance  is  not  inconsistent  with  the 
true  missionary  motive.  Let  me  rather  say  that  only  the  men 
and  the  women  who  are  moved  by  the  true  missionary  motive 
are  qualified  to  undertake  the  grind  which  is  necessary  if  they 


178  TRAINING  OF  MISSIONARIES 

are  to  take  up  the  long  and  difficult  courses  of  ,study  which  must 
be  pursued,  if  they  secure  adequate  preparation  before  going  to 
the  field,  and  after  arriving  on  the  field.  Both  time  and  self- 
denial  are  necessary  to  master  the  language  and  to  make  the 
other  preparation  on  the  field  required  for  fruitful  missionary 
service.  Furthermore,  the  missionary  must  have  a  genuine  mis- 
sionary motive  if  he  is  to  become  a  dynamic  force.  Specialized 
preparation  instead  of  being  inconsistent  with  the  highest  spir- 
itual qualifications  should  be  accepted  as  one  of  the  disciplines 
in  the  spiritual  preparation  of  the  missionary. 

(5)  Candidates  who  have  been  born  and  nourished  in  a  spir- 
itual atmosphere.  In  one  of  his  little  books  Hudson  Taylor 
points  out  vividly  the  difference  between  "doing  good  works" 
and  "bearing  good  fruit."  Good  works  have  in  themselves  no 
power  to  propagate ;  good  fruit  has  in  it  the  power  to  propa- 
gate itself.  The  emphasis  which  we  of  the  Board  of  Missionary 
Preparation  are  laying  on  a  specialized  preparation  does  not  mean 
that  we  believe  a  missionary  is  properly  prepared,  unless  he  has 
proven  that  he  is  a  bearer  of  good  fruit. 

I  close,  therefore,  with  the  suggestion  that  after  all  our  efforts 
and  attempts  to  adequately  prepare  the  missionary  we  come  back 
to  the  words  of  our  Lord,  who,  looking  on  the  fields  white  unto 
the  harvest,  commanded  His  disciples  to  "Pray  the  Lord  of 
Harvest  that  He  thrust  forth  laborers  into  His  harvest."  This 
is  fundamental  and  a  part  of  the  preparation  in  which  we  can  all 
take  part.  It  gives  us  the  satisfaction  of  knowing  that  the 
Christian  who,  with  obedient  heart,  adopts  this  method  is 
making  his  largest  contribution  to  this  great  problem. 


THE  DEV^OTIONAL  ADDRESSES 


CONTENTS 

Our  Attitude  and  Spirit,  Robert  E.  Speer,  D.D 183 

The   Preeminence   of   Christ,    The   Right   Rev.   Arthur   S. 

Lloyd,  D.D 197 

The  Ministry  of  Intercession,  The  Rev.  Archibald  McLean, 

LL.D 205 

How  to  Preserve  a  Realizing  Sense  of  Jesus,   The  Rev. 

William  F.  Oldham,  D.D 215 

Lessons  from  the  Early  Christians,  Prof.   William  Adams 

Brown,  Ph.D.,  D.D 220 

Reality  in  Religion,  The  Rev.  Henry  Churchill  King,  D.D., 

LL.D 227 

Christ's  Vision   of  the   Unity  of   all    Believers,    The   Rev. 

Paul  de  Schweinitz,  D.D 237 

The   Recovery  of  the   Apostolic  Conception  of   God,   The 

Rev.  Lemuel  Call  Barnes,  D.D 244 

The  Secret  of  the  Mighty  Work  of  God,  Walter  R.  Lam- 

buth,  D.D .^ 253 

Jesus  Christ,  the   Same  Yesterday,  To-day,  and  Forever, 

The  Rev.  George  Alexander,  D.D 259 


\V\ 


OUR  ATTITUDE  AND  SPIRIT 

The  Opening  Address  of  the  Congress,  delivered  on  the  afternoon 
of  Thursday,  February  10,  1916. 

By  Robert  E.  Speer,  D.D. 

Secretary  of  the  Board  of  Foreign  Missions  of  the  Presbyterian 
Church  in  the  United  States  of  America. 

As  we  come  together  in  this  Congress,  it  is  with  the 
assurance,  resting  upon  sufficient  evidence,  that  we  are 
gathered  in  unity  of  heart,  and  with  one  controlHng  pur- 
pose and  aim.  There  is  no  one  of  us  who  has  any  other 
desire  than  to  do  the  will  of  God.  And  our  one  great 
longing  is  to  see  the  Kingdom  of  God  come  in  all  the 
American  nations  and  throughout  the  length  and  the 
breadth  of  the  world.  And  the  attitude  and  spirit  which 
should  characterize  us  in  relationship  to  this  common  pur- 
pose, and  the  ideals  of  our  gathering  here,  so  long  as  we 
do  not  attempt  to  describe  them,  I  presume  we  all  feel 
to  be  fundamentally  the  same.  Only  when  we  do  attempt 
to  describe  them  do  we  begin  to  have  misgivings  and 
fears.  We  are  so  many  different  minds  with  such  vari- 
ant experiences.  We  come  from  so  many  different  na- 
tions and  races.  We  are  called  to  deal  with  exceedingly 
intricate  problems,  and  we  tremble  at  the  very  effort  to 
put  into  words  with  regard  to  these  things  what,  so  long 
as  we  do  not  try  to  put  it  into  words  but  allow  it  to 
remain  as  an  undescribed  deep  sentiment  of  our  hearts, 
we  feel  to  be  a  great  unifying  reality  among  us. 

183 


i84  THE  DEVOTIONAL  ADDRESSES 

Yet,  after  all,  why  should  we  have  any  misgivings  or 
fears?  We  meet  simply  as  Christian  brothers  who  have 
the  one  desire  to  meet  here  with  our  Lord  and  with  one 
another  and  to  confer  together  regarding  other  brothers 
of  our  Lord  and  ours  whom,  in  His  name,  we  would  de- 
sire to  help.  What  could  be  simpler  than  such  a  purpose 
as  this?  And  what  more  can  it  require  of  us  than  just 
that  we  should  be  true  disciples  of  this  Lord  of  ours  ? 
And  from  that  point  of  view  it  is  absolutely  without  any 
fear  or  misgiving  that  we  can  securely  pass  forward  into 
these  days  with  the  deep,  quiet  confidence  that  nothing 
can  befall  us  that  is  not  in  the  living,  unifying  will  of 
God  for  His  children,  and  that  when  these  days  are  gone 
all  the  gratitude  and  assurance  we  feel  now  will  be  ours 
still,  only  deepened  many  fold. 

Perhaps  the  difficulty  of  describing  our  attitude  and 
spirit  will  diminish  to  our  thought  just  in  proportion  as 
we  can  see  the  problem  in  purely  personal  terms,  as  a 
problem  of  personal  attitude,  as  a  problem  of  spiritual 
relationship  to  men  and  women. 

First  of  all  there  is  the  problem  of  our  attitude  and 
spirit  with  regard  to  our  Lord  which  lies  at  the  very 
threshold  of  all  we  hope  and  long  for  in  these  days. 
Profitless  will  it  be  for  us  to  go  forward,  if  we  cannot  go 
in  the  most  intimate  fellowship  and  with  the  most  un- 
clouded confidence  with  regard  to  His  presence  in  our 
midst.  I  shall  never  forget  a  little  speech  made  by  a  high 
school  teacher  on  the  Island  of  Panay  in  the  Philippines, 
last  July,  in  a  little  gathering  of  welcome  to  a  company 
of  us  who  had  gone  to  see  the  mission  work  in  those 
islands.  One  phrase  in  his  speech  lingers,  and  will  always 
linger,  in  my  memory.  He  expressed  the  hope  that  their 
friends  had  come  "to  bring  some  sweet  word  from  our 
dear  Lord."  That  was  his  very  phrase,  "some  sweet 
word  from  our  dear  Lord."  And  I  thought  of  the  Chris- 
tian experience  that  lay  back  of  that  phrasing  of  this 
desire  on  the  part  of  this  Filipino  boy,  of  all  that  it 
si.gnified  to  us,  of  all  that  it  ought  to  signify  to  us — the 
abiding  longing  of  his  heart  and  ours,  always  and  in  every 
place,  to  hear  again,  to  hear  anew  "some  sweet  word  from 


ATTITUDE  AND  SPIRIT  185 

our  dear  Lord."  And  I  imagine  there  are  many  of  us 
who  would  not  have  thought  it  worth  while  to  come 
down  to  this  Congress  in  Panama,  if  we  had  not  been 
assured  that  in  this  place  from  that  dear  Lord  we  should 
hear  some  one,  at  least,  of  His  sweet  words.  We  have  no 
difficulty  in  defining  our  attitude  to  Him.  We  shall  walk 
with  Him  in  these  days,  seeking  to  cherish  no  thought 
about  which  we  can  have  misgivings  concerning  His 
approval,  to  speak  no  word  which  we  would  not  speak, 
if  we  saw  Him  visibly  here  in  the  midst  of  us,  to  stifle 
in  our  hearts  everything  that  we  know  would  die  if  He, 
with  the  spell  of  His  presence,  were  actually  seen  and 
heard  by  sense  here  in  our  company  today. 

And  we  are  gathered,  not  with  Christ  alone  but  for 
Christ,  and  in  the  deepest  and  in  the  truest  sense  in  Him. 
When  I  met  our  friend  Mr.  Howell  from  Cuba  the  other 
day  at  Kingston,  on  our  way  here,  he  remarked  that  he 
lived  in  Cristo,  Cuba,  and  he  went  on  to  speak  of  what 
that  fact  suggested  to  the  Christian  and  the  longing  that 
a  man  might  really  live  in  Christ.  Our  attitude  will  be 
an  imperfect  one  unless  in  all  the  days  of  this  Congress 
we  abide  in  Jesus  Christ,  here  in  our  discussions,  where- 
ever  we  may  go  alone,  and  in  our  social  fellowship.  We 
have  an  opportunity  and  we  may  confidently  say  a  sum- 
mons here  from  our  Lord  to  pass  forward,  every  one  of 
us,  into  a  really  deeper,  more  vital  experience  of  what  the 
life  in  Christ  is  meant  to  be.  If  only  here  in  this  Con- 
gress we  could  project  this  missionary  enterprise  into 
Latin-American  nations,  with  everything  eliminated  from 
it  that  could  not  abide  in  Him,  what  a  gift  from  His 
Spirit  would  have  come  through  this  Congress,  not  onlv 
to  these  American  nations  but  to  the  Church  of  our  Lord 
throughout  all  the  world ! 

It  must  be  recognized  that  to  the  extent  that  we  can 
really  take  this  attitude  here  in  this  Congress  we  shall 
pass  through  some  painful  experiences.  Men  suflfered 
who  stood  in  the  blaze  of  the  holiness  of  Christ  while  He 
walked  on  the  earth,  and  we  shall  suffer  as  well.  What- 
ever in  us  is  not  of  Him  can  not  endure  the  companion- 
•ship  we  covet  during  the  days  of  this  Congress.    We  shall 


i86         THE  DEVOTIONAL  ADDRESSES 

have  to  face  our  own  work  on  new  standards  and  more 
exacting  principles.  Each  of  us  will  have  to  think  of  the 
vast  undone  in  our  own  neighborhoods  and  communities 
and  nations.  I  was  struck  by  a  phrase  in  a  letter  which 
came  to  me  on  the  steamer,  just  as  we  were  sailing,  from 
one  of  my  dearest  friends,  the  rector  of  a  Protestant 
Episcopal  church  in  Massachusetts.  He  had  been  intend- 
ing to  come  to  the  Congress  up  to  the  very  last  moment, 
when  he  was  prevented.  In  his  letter  he  spoke  of  the 
way  in  which  he  is  increasingly  burdened  with  what  he 
sees  of  uncompleted  work,  of  unused  opportunities,  of 
immense  need  still  unmet.  He  was  speaking  of  a  long 
motor  ride  that  he  had  just  taken  through  what  we  would 
regard  as  one  of  the  best  parts  of  our  land.  This  is  what 
he  writes :  "I  am  anew  impressed,  as  always  in  these 
towns,  first,  with  the  poverty  of  our  country,  the  squalor 
and  unsightliness  of  our  communities ;  second,  with  the 
unawakened  life  of  our  people ;  third,  with  the  desperate 
need  for  God,  which  the  Church  has  not  yet  half  met ; 
fourth,  with  the  unpreparedness  of  our  people — physical, 
mental  and  spiritual."  How  deeply  all  of  us  must  feel 
these  things  as  we  stand  in  Christ's  presence !  How  much 
more  clearly  we  shall  discern  our  own  personal  short- 
comings, the  causes  of  which  we  have  known — intemper- 
ance of  mind,  self-will,  deliberately  cherished  prejudices, 
limitations  that  should  have  been  broken  through  and 
that  have  been  fixed  close  about  our  hearts,  how  much 
more  clearly  shall  we  see  these  things,  if  One  stands  in 
the  midst  of  us  who  is  the  light  of  all  the  world,  shining 
with  His  brightness  upon  our  personal  lives ! 

And  yet  how  sweet  it  will  be,  as  well  as  painful,  to 
have  this  fellowship  with  Christ  and  a  real  attitude  of 
trust  and  union  with  Him  during  these  days  ;  to  have  Him 
save  us  from  our  self-despair  and  from  those  self-con- 
demnations that  have  no  mercy,  which  in  His  light  we 
shall  judge  upon  our  own  lives,  and  to  lift  us  up  into 
the  perfect  assurance  that  some  day  His  victory  is  com- 
ing in  our  lives  and  in  all  these  lands ;  that  all  that  we 
see  of  imperfectness,  of  disobedience,  of  deliberate  pref- 


ATTITUDE  AND  SPIRIT  187 

erence  of  something  else  to  Him,  will  some  day  be  cleared 
away  in  the  light  of  the  coming  of  His  perfect  kingdom ! 

Perhaps  if  we  could  just  settle  this  one  thing  we  might 
stop  now.  If,  really  and  truly,  we  could  come  here  in 
this  opening  session  of  the  Congress,  naturally,  veracious- 
ly,  directly  into  such  a  living  consciousness  of  Christ's 
presence  with  us  and  our  union  with  Him,  we  should 
have  won  all  that  we  desire  and  might  now  go  our  vary- 
ing ways  to  bear  Him  in  a  new  sense  and  measure  to  the 
people  who  look  to  us  "for  some  sweet  word  from  our 
dear  Lord." 

And  there  is  also  the  matter  of  our  attitude  and  spirit 
with  regard  to  one  another.  Regarding  this,  is  there  one 
of  us  now  who  has  an}'*  misgivings  or  fears?  I  have 
spoken,  I  think,  with  some  one  from  almost  every  dele- 
gation that  has  come  from  the  different  bodies  to  this 
Congress.  In  every  case  some  one  has  said,  "If  no  Con- 
gress were  to  be  held,  the  fellowship  during  the  voyage 
here  and  the  discussions  on  the  way  were  worth  all  the 
effort  that  has  been  put  forth,  and  we  might  go  home 
feeling  adequately  repaid  for  every  sacrifice  that  has  been 
made."  Has  any  of  us  had  an  experience  as  rich  and 
real  as  this  before?  Personally,  I  never  had.  I  never 
have  gone  to  any  gathering  anywhere  with  the  same  ex- 
perience of  heart,  with  the  same  feeling  of  brotherly  love, 
with  the  same  confidence  of  unity  of  mind,  of  result, 
which  God  has  given  in  connection  with  this  gathering 
here  in  Panama.  The  more  varying  our  experiences,  the 
more  diverse  our  temperaments,  the  more  supplementary 
our  points  of  view,  the  richer  our  fellowship  here,  the 
larger  the  contribution  which  it  will  be  possible  for  us  to 
make  to  the  body  of  Christ  and  its  work  in  the  w^orld.  "If 
the  whole  body  were  an  eye,  where  were  the  hearing?  If 
the  whole  were  hearing,  where  were  the  smelling?  But 
now  hath  God  set  the  members,  each  one  of  them,  in  the 
body,  even  as  it  pleased  Him."  So  God  contemplates  the 
body  of  his  people,  assigning  to  each  part  its  own  func- 
tions. He  has  brought  us  together  so  that  by  our  various 
experiences  he  may  enrich  us  each  with  the  experience 
of  us  all  and  send  us  back  larger  men  and  women,  be- 


i88         THE  DEVOTIONAL  ADDRESSES 

cause  of  that  deeper  fellowship,  to  take  up  again  our 
tasks. 

And  beyond  these  things  there  is  the  problem  of  our 
attitude  and  spirit  toward  the  work  that  has  been  given 
us  to  do  and  toward  those  for  whom  and  with  whom  this 
work  is  to  be  done.    What  can  one  do  here  but  go  back 
and  think  of  one  of  those  other  propositions  with  regard 
to  our  relationship  to  Jesus  Christ,  characteristic  of  the 
New  Testament  teachings  ?    If  we  are  meeting  here  with 
and  in  our  Lord,  we  have  gathered  that  we  may  become 
more  like  Him,  that  we  may  know  what  His  attitude 
would  be  if  He  were  here  today,  toward  the  problems 
with  which  we  have  to  deal ;  what  His  spirit  would  be  if 
He  were  here  to  face  the  problems  that  we  must  face 
when  we  go  out  of  this  Congress  to  Nicaragua,  to  Colom- 
bia, to  Brazil,  to  Chile,  to  Argentina,  or  back  to  the  United 
States.     What  was  His  attitude  and  what  His  spirit  as 
He  faced  analogous  problems  in  His  own  day, — His  atti- 
tude and  spirit  towards  the  mission  which  had  been  given, 
towards  the  work  that  was  to  be  done,  towards  the  people 
who  needed  to  be  helped,  towards  the   falsehood  that 
needed  to  be  antagonized  and  overthrown,  towards  insti- 
tutions that  defeated  the  purpose  of  God  and  His  will  for 
man,  that  thwarted  divine  love  towards  enemies  that  had 
to  be  borne  with  that  they  might  be  won,  towards  the 
truth  that  needed  to  be  revealed,  towards  the  life  that 
needed  to  be  given?    What  was  our  Lord's  attitude  and 
what  His  spirit  with  regard  to  problems  like  these  ?    He 
was  a  man  with  that  like  passion  with  us,  and  He  walked 
among  men  as  we  walk  among  men.     He  was  given  the 
work  of  His  Father  to  do,  as  we  are  given  our  work  to 
do.    How  did  He  bear  himself  towards  such  problems  as 
we  face  to-day  ?    Unflinchingly  we  may  ask  that  question, 
and  if  there  were  time  it  would  be  of  infinite  profit  to  us 
to  go  back  and  study  the  actual  attitude  and  spirit  of  our 
Lord  towards  those  problems  in  His  own  life  which  were 
most  nearly  akin  to  the  problems  we  face  to-day  in  Latin 
America. 

Let  us  give  our  attention  to  the  marking  out  of  four 
great  characteristics  of  His  attitude  and  spirit  in  these 


ATTITUDE  AND  SPIRIT  189 

matters.  In  the  first  place,  He  had  with  regard  to  this 
work  of  His  an  absolutely  adequate  discernment.  He 
knew  the  men  with  whom  he  had  to  work.  He  knew  the 
work  that  had  to  be  done.  He  saw  the  unclouded  issues 
that  needed  to  be  settled.  He  needed  not  that  any  should 
speak  to  Him  about  man,  for  He  himself  knew  what  was 
in  man.  He  saw  the  truth  and  the  way,  and  all  the  course 
that  the  way  took.  Our  Lord  dealt  with  his  work  with 
intelligence  and  understanding,  and  a  full  knowledge 
which  he  had  gained  with  His  Father  that  made  Him  ade- 
quate to  all  the  problems  that  confronted  Him. 

Second,  there  was  the  absolutely  undying,  limitless  love 
and  compassion  that  filled  His  life  as  he  dealt  with  men 
and  carried  through  his  work.  "The  good  Shepherd 
layeth  down  His  life  for  his  sheep ;"  "Having  loved  His 
own  which  were  in  the  world,  he  loved  them  unto  the 
uttermost ;"  "A  new  commandment  give  I  unto  you,  that 
you  love  one  another  even  as  I  have  loved  you,  that  you 
also  should  love  one  another."  It  was  a  love  that  went 
to  the  limit.  There  was  no  limit.  It  was  a  compassion- 
ate longing  and  desire  for  those  whom  he  would  save, 
that  would  gather  them  as  a  hen  gathers  her  little  ones 
under  her  wings,  that  would  make  any  sacrifice  even  to 
the  end  as  expression  and  proof  of  its  love. 

Thirdly,  there  was  this  absolute  unselfishness,  the  want 
of  all  self-will  in  the  one  personality  that  was  entitled 
to  it.  "My  judgment  is  just  because  I  seek  not  mine  own 
will."  "I  came  down  from  Heaven  not  to  do  mine  own 
will  but  the  will  of  Him  that  sent  me."  "He  that  sent 
me  is  with  me."    "The  Father  hath  not  left  me  alone." 

And  there  was  lastly  a  patience  that  could  never  be 
worn  away,  a  patience  that  never  was  fretful,  never  irri- 
tated, that  never  gave  over,  that  held  fast  to  one  whom 
He  even  knew  to  be  a  murderer  at  heart  through  all  the 
years,  in  the  hope  still  that  His  love  might  save  him ;  the 
patience  that  sat  down  in  the  midst  of  an  infinite  under- 
taking, looking  across  the  uncounted  centuries  to  the  day 
when  at  last  the  work  He  came  to  do  should  be  done. 
When  in  all  the  world  before  or  since  was  there  pa- 
tience like  this,  patience  that  is  love  resting  on  the  faith 


£90         THE  DEVOTIONAL  ADDRESSES 

that  eternity  is  on  the  side  of  truth,  and  that  will  no . 
relax  that  faith? 

We  may  be  sure  that  if  we  are  to  be  like  our  Lord  we 
must  have  our  spirit  and  our  attitude  here  in  this  Con- 
gress, and  in  all  the  work  we  do  in  these  lands,  character- 
ized as  His  attitude  and  His  spirit  were. 

We  need  to  seek  a  clear,  accurate  understanding  of 
facts  throughout  all  these  lands,  to  be  undeluded,  to  lay 
aside  all  false  convictions  that  we  have  built  up.  We 
need,  if  we  are  to  be  like  Christ  and  to  do  His  work,  to 
see  the  truth  regarding  the  work  that  waits  to  be  done 
here.  On  the  voyage  down  to  Panama,  Bishop  Lloyd 
and  I,  while  our  boat  stopped  for  a  brief  time  at  Jamaica, 
went  to  make  a  call  on  that  venerable  and  godly  man,  the 
Archbishop  of  the  West  Indies.  We  suggested  to  him 
that  perhaps  he  might  write  down  some  word  that  we 
could  carry  away  with  us  as  an  expression  of  his  blessing 
and  an  assurance  of  his  prayers  during  all  the  days  we 
were  here.  While  we  sat  in  his  company  he  dictated  {his 
letter,  addressed  to  us  two,  but  meant  for  us  all : 

"Bishop's  Lodge, 

Kingston,  Jamaica, 

February  7,    1916. 
Robert  E.  Speer,  Esq., 
The  Right  Rev.  A.  S.  Lloyd,  D.D., 

The  Congress  on  Christian  Work  in  Latin  America. 
My  Dear  Brethren: 

1.  It  has  been  a  great  joy  to  me  that  you  have  been  able 
to  come  to  see  me  at  Bishop's  Lodge  during  the  brief  time 
that  your  ship  is  in  this  port,  as  I  am  not  able  to  get  to  the 
ship  to  see  you  and  others. 

2.  I  am  deeply  interested  in  the  Congress  to  be  held  at 
Panama  to  which  you  are  proceeding.  I  have  read  with 
care  the  various  bulletins  issued  by  the  preparatory  Corn- 
mittee  in  New  York.  I  cannot  doubt  that  the  spirit  mani- 
fested in  these  advanced  reports  will  prevail  in  the  Congress 
itself,  and  that  there  will  be  a  sincere  desire  on  the  part  of 
all  those  who  will  ultimately  influence  the  decisions  of  the 
Congress,  to  make  the  full  use  of  this  great  opportunity  for 
obtaining  reliable  information  as  to  the  religious  and  _  moral 
condition  of  the  communities  in  Latin  America,  and  their  edu- 
cational needs.  I  trust  that  when  the  final  reports  are  circu- 
lated they  will,  together  with  the  influences  started  at  the 
Congress,      help   to   begin  a  new  state  of   affairs  in  the  vast 


ATTITUDE  AND  SPIRIT  191 

regions  of  country  which  you  have  under  your  purview. 

3.     May   God   give   you  his   blessing,   and   therein   the   power 
to  exercise  a  sound  judgment  and  discretion  in  what  is  said 
and  in  what  is  recommended;  and  grant  that  all  may  be  done 
in  the  deepest  love  of  truth  and  charity ! 
I  remain. 

Yours  very  truly, 

E.  JAMAICA, 

Archbishop  of  the  West  Indies." 

I  like  this  emphasis  on  the  primary  necessity  of  facing 
actual  facts  of  human  life  here.  By  what  would  God 
teach  us  more  distinctly  than  by  the  realities  of  His 
world  today,  and  what  could  we  do  to  carry  out  His  will 
in  these  lands,  if  during  the  days  of  this  Congress  we 
did  not  come  to  see  clearly  and  truly  precisely  what  that 
will  must  be,  in  order  that  in  all  our  nations  His  King- 
dom of  the  rule  of  love  may  come?  And  our  attitude  and 
spirit,  like  His,  must  be,  not  only  an  attitude  of  clear 
discernment  and  perception  of  realities,  it  must  be  also 
an  attitude  of  love  that  many  waters  cannot  quench,  that 
nothing  can  divide,  that  is  stronger  than  death.  How 
else  can  we  hope  to  do  the  work  that  waits  to  be  done 
but  by  what  Raymond  Lull  spoke  of  seven  centuries  ago 
as  he  set  out  on  his  great  sacrificial  mission  to  the  Mo- 
hammedan world,  with  the  same  spirit  that  we  covet  in 
our  own  lives  to-day — "He  that  loves  not  lives  not,  and 
he  that  lives  by  the  Life  cannot  die"  ? 

I  was  thinking  the  other  day  of  some  words  of  one 
whom  we  did  not  even  think  of  as  a  missionary  to  Latin 
America,  but  who  once  landed  at  Bahia,  Brazil,  and 
looked  over  the  city.  I  refer  to  David  Livingstone  who 
touched  there  on  his  way  to  Africa  and  then  went  on  to 
live  his  life  of  love  in  that  dark  continent.  You  remem- 
ber his  practice  in  the  last  years  of  his  life,  on  each  new 
birthday,  of  writing  down  a  fresh  prayer  expressing  all 
his  longing  purpose  for  the  year  beginning.  On  the  next 
to  the  last  of  his  birthdays,  I  think  this  was  the  prayer: 
"O  divine  love,  I  have  not  loved  thee  deeply,  richly,  ten- 
derly enough.  Enable  me  to  love  thee  more  and  grant, 
if  it  shall  please  thee,  that  before  this  year  is  ended  I 
may  have  finished  my  task."    O  divine  love,  we  have  not 


193         THE  DEVOTIONAL  ADDRESSES 

loved  thee  deeply,  richly,  tenderly  enough.  We  have  not 
been  equal  to  our  work  because  we  have  been  defective 
in  our  love.  I  think,  friends,  it  must  be  something  more 
than  prohibitions  and  restraints ;  it  must  be  the  love  that 
lifts  us  to  the  positive  ministries  and  sacrifices  for  which 
love  calls,  not  merely  that  the  harsh  and  unchanlable 
words  should  not  be  spoken,  but  that  the  word  of  tender 
appeal  should  be  spoken  and  the  life  of  love  lived  that 
carry  with  them  out  of  the  heart  the  love  that  cannot 
be  resisted  or  gainsaid.  There  is  a  wonderful  passage  in 
James  Thompson's  "City  of  Dreadful  Night,"  where  the 
soul  in  its  dismal  way  gropes  in  the  darkness  across  the 
desert,  rough  talons  and  arms  grasping  at  it  from  the 
scraggly  bushes  on  either  side  as  it  passes  along  in  the 
darkness.  Presently  the  soul  comes  to  a  high  precipice 
and  looks  down  over  a  great  stretch  of  white  sandy 
beach  on  which  the  surf  of  the  incoming  tide  is  break- 
ing. There,  to  its  horror  and  consternation,  on  the 
beach,  nearer  to  which  every  instant  come  the  lapping 
waves,  lies  the  soul's  body,  to  which  it  cannot  go.  The 
soul  looks  down  in  horror  upon  itself,  waiting  there  for 
the  slow  engulfing  of  the  approaching  tide.  Presently, 
far  down  the  sands  a  white  figure  is  seen  drawing  near, 
as  of  a  woman  carrying  a  red  lamp  in  her  hand,  and  the 
soul  watches  with  intense  eagerness  the  succor  which 
draws  near.  The  woman  walks  on,  closer  and  closer  still, 
until  the  soul  sees  that  it  is  not  a  lamp  that  she  carries  in 
her  hand,  but  her  own  bleeding  heart,  and  the  blood-drops 
trickle  step  by  step  apart  as  she  makes  her  way  to  where 
the  soul's  own  self  is  laid,  and  stooping  over,  she  gathers 
up  that  which  she  would  save.  We  wait  at  home,  as 
much  at  home  as  anywhere,  for  a  new  tide  of  the  same 
compassion  that  uttered  itself  on  Calvary  and  in  what  lay 
before  Calvary. 

And  not  only  must  our  attitude  be  one  of  clear 
discernment  that  does  not  flinch,  and  of  a  compassionate 
yearning  love,  but  it  must  also  be  stripped  of  selfishness, 
of  every  type  and  character  of  it, — selfishness  that  can 
only  see  from  our  angle  of  vision,  that  can  only  include 
our  own  particular  brotherhood,  that  can  only  live  on  the 


ATTITUDE  AND  SPIRIT  193 

line  of  our  own  tradition  and  experience.  From  this  self- 
ishness we  must  be  elevated,  if  we  would  pass  out  in  the 
greatness  of  Christ  and  be  fitted  to  do  his  work  in  all 
these  Latin-American  lands.  And  if  He  could  be  patient 
and  endure  the  degradation  of  sin  against  himself,  if  He 
who  offered  men  such  love  as  He  brought,  could  still 
endure  its  refusal,  and  even  love  the  men  still  who  re- 
jected His  love,  who  are  we  that  we  should  be  impatient 
and  fretful  where  He  was  quiet  and  calm  and  where  only 
love  filled  His  heart? 

Do  we  really  need  any  more  than  this,  to  know  the 
truth,  to  feel  with  Christ's  compassion,  to  be  sure  that 
our  judgments  are  just,  because  we  do  not  seek  our  own 
wills,  and  to  be  willing  to  wait  as  long  as  He  has  waited, 
who  has  tarried  1900  years  to  see  all  the  travail  of  His 
soul,  and  has  not  seen  it  even  yet? 

I  have  not  thought  of  evading  the  far  more  difficult 
question  of  our  attitude  and  spirit  towards  what  we  be- 
lieve to  be  error  and  falsehood.  We  would  not  be  faith- 
ful disciples  of  Christ,  if  we  did  not  honestly  try  to  see 
our  whole  task  and  all  its  difficulties  and  lean  upon  His 
help  to  enable  us  to  cope  with  these  in  their  hardest 
forms.  We  have  that  problem.  What  is  our  attitude  and 
what  is  our  spirit  to  be  here  ?  Coming  down  on  the  boat, 
I  have  been  reading  again  the  Life  and  Letters  of  F.  W. 
Robertson  of  Brighton,  and  have  marked  again  the  pas- 
sages that  have  been  the  most  familiar  ones  during  the 
years,  expressing  all  the  hatred  that  blazed  at  times  in 
one  of  the  most  charitable  and  loving  spirits  of  his  time. 
His  biographer  writes :  "In  boyhood  and  youth  his  re- 
ligion, before  it  had  consciously  taken  a  distinctively 
Christian  form,  manifested  itself  in  two  ways — as  hatred 
and  resistance  of  evil  and  as  a  reverence  and  effort  for 
purity."  He  wrote  in  after  years  what  was  true  of  his 
whole  life :  "There  is  something  of  combativeness  in  me 
which  prevents  the  whole  vigor  being  drawn  out,  except 
when  I  have  an  antagonist  to  deal  with,  a  falsehood  to 
quell  or  a  wrong  to  avenge.  Never  till  then  does  my 
mind  feel  quite  alive."  And  later  on,  his  biographer 
speaking  again,  refers  to  the  indignation  with  which  he 


194         THE  DEVOTIONAL  ADDRESSES 

heard  of  a  base  act:  "The  indignation,  on  the  other 
hand,  with  which  he  heard  of  a  base  act  was  so  intense 
that  it  rendered  him  sleepless.  His  wrath  was  terrible, 
and  it  did  not  evaporate  in  words.  But  it  was  Christ- 
like indignation.  With  those  who  were  weak,  crushed 
with  remorse,  fallen,  his  compassion,  long-suffering  and 
tenderness  were  as  beautiful  as  they  were  unfailing.  But 
falsehood,  hypocrisy,  and  the  sin  of  the  strong  against 
the  weak,  stirred  him  to  the  very  depths  of  his  being. 
'I  have  seen  him,'  writes  one  of  his  friends,  'grit  his 
teeth  and  clench  his  fist  when  passing  a  man  who  he 
knew  was  bent  on  destroying  an  innocent  girl.'  'My 
blood,'  he  writes  himself,  after  a  conversation  on  the 
wrongs  of  women,  'was  running  liquid  fire.' "  And 
later  still  he  writes  regarding  his  feeling  on  reading 
"Macbeth" :  "On  reading  'Macbeth,'  when  Macduff  has 
his  foe  within  striking  reach,  'I  felt  as  if  to  have  a 
firm  grip  of  a  sword  in  a  villain's  heart  were  the  in- 
tensest  rapture  this  world  could  give.'  "  Now  these  were 
the  words,  I  say,  of  one  of  the  most  loving,  tender  and 
charitable  spirits  of  his  time.  We  must  interpret  them  in 
accordance  with  the  principle  which  he  had  in  mind  when 
he  used  them.  He  saw  the  limitation  and  error  in  other 
men  and  sought  beneath  the  limitation  and  error  for  the 
truth  which  was  there,  the  truth  which  we  can  feel  our- 
selves here  beneath  the  words  about  and  from  Robertson. 
Unless  we  are  able  to  hate  the  thing  that  is  false  how 
can  we  love  the  thing  that  is  true  ? 

And  yet  I  have  been  wondering  whether  there  is  one 
of  us  to-day  that  dare  play  with  this  fire,  whether  there 
is  one  of  us  to-day  whose  hand  is  so  clean  and  whose 
heart  is  so  pure  and  whose  whole  life  is  so  fused  with 
love  that  he  dare  take  up  in  his  hand  this  sword.  Is 
there  one  who  dare  do  this  to-day  in  His  presence  who 
is  perfect  truth  and  love  and  lowliness?  Sometimes,  re- 
membering Jesus'  judgment  on  the  Pharisees,  we  think 
we  can.  Our  Lord  did  assume  a  fierce  attitude  toward 
the  Pharisees,  but  he  also  assumed  an  attitude  toward 
Samaritans,  and  no  one  can  read  through  the  gospels 
without  seeing  what  a  chasm  there  is  between  these  two 


ATTITUDE  AND  SPIRIT  195 

attitudes  of  our  Lord.  Both  Pharisee  and  Samaritan 
held  error,  both  Pharisee  and  Samaritan  were  separated 
from  the  vision  of  Christ,  and  yet  His  attitude  toward  the 
two  was  directly  opposite.  There  is  never  a  word  regard- 
ing the  Samaritan  that  is  not  a  word  of  charity  and  good 
will.  Some  of  His  dearest  utterances  were  made  to  a 
Samaritan  woman  beside  the  well.  He  made  a  Samari- 
tan the  type  of  good  life.  Perhaps  we  had  better  walk 
very  tremulously  in  our  feeling  of  competence  to  stand 
with  Christ  in  this  attitude  towards  the  Pharisee  and  re- 
member rather  the  attitude  towards  the  Samaritan  com- 
pany, to  whom  His  heart  was  always  going  out  in  loving 
compassion  and  tenderness  and  charity. 

The  word  that  Mrs.  Kingsley  writes  down  in  the  dedi- 
cation of  her  biography  of  her  husband  makes  clear 
what  I  have  been  trying  to  say,  ''To  the  beloved  memory 
of  a  righteous  man  who  loved  God  and  truth  above  all 
things,  a  man  of  untarnished  honor,  gentle  and  humble, 
tender  and  true,  pitiful  to  the  weak,  yearning  after  the 
erring,  stern  to  all  forms  of  wrong  and  oppression,  yet 
most  stern  to  himself,  who  being  angry,  yet  sinned  not, 
and  passing  through  the  gate  of  death,  now  liveth  unto 
God  forever  more."  Is  it  too  much  to  expect  that  the 
spirit  of  Christ  can  bring  us  to  that  clear,  true  light  dur- 
ing all  the  days  of  this  Congress? 

We  should  not  adequately  have  thought  of  the  right 
attitude  and  spirit  in  which  we  gather  here  and  are  to 
go  away,  if  we  did  not  lay  emphasis  upon  just  two  other 
things  for  a  moment.  One  is  the  spirit  of  energy.  In  our 
Lord's  own  words,  'T  must  work  the  work  of  him  that 
sent  me  while  it  is  day,  the  night  cometh  when  no  man 
can  work."  The  other  is  the  spirit  of  expectation,  that 
does  not  limit  what  God  can  do  through  us  who  have 
gathered  here.  It  will  be,  unless  we  fail  Him,  more  than 
he  has  wrought  through  any  other  company  of  men  and 
women  who  have  gathered  in  the  name  of  Christ  in  our 
day.  If  our  faith  is  equal  to  it,  we  shall  begin  in  the 
days  of  this  Congress  a  new  era  for  all  the  nations  of 
North  and  South  America.  Dare  we  limit  what  God 
stands  ready  to  do  in  these  days  and  in  the  years  that 


196         THE  DEVOTIONAL  ADDRESSES 

lie  ahead?  If  only  as  little  children  we  can  have  faith 
enough  to  make  room  for  Him  in  our  lives  and  lay 
aside  differences  with  which  we  come,  preconceptions, 
judgments  that  are  narrowing  and  hardening  weights ;  if 
only  with  absolute  openness  in  the  opening  days  of  this 
Congress  we  meet  here,  we  can  make  room  for  Him  and 
not  fix  boundaries  to  what  He  will  do. 

And  how  through  these  days  may  we  hope  to  keep 
this  attitude  and  spirit — how,  but  by  drawing  near,  very 
near,  to  our  Lord  Jesus  Christ?  We  must  acknowledge 
His  ownership  of  our  lives  in  a  new  and  deeper  and  more 
absolutely  surrendering  spirit  than  ever  before.  No  out- 
ward things  need  interfere  with  our  hearing  His  voice. 
We  shall  not  fail  to  hear  it  if  we  will  but  listen  now, 
before  our  afternoon  session  shall  separate.  If  He  be 
true,  and  we  know  that  He  is  truer  than  our  knowledge 
of  his  being  true,  He  stands  now  as  He  has  always  stood 
over  against  the  doors  of  the  hearts  of  His  people;  we 
may  be  sure  He  is  standing  in  front  of  us  now.  O,  if 
we  but  be  still,  we  shall  hear  Him  now  as  then.  "I  stand 
at  the  door  and  knock;  if  your  Congress  will  open  the 
door,  I  will  come  in, — I  ivill."  Shall  He  not  ?  Shall  each 
of  us  not  say  to  Him  now  as  one  and  all  of  us  hear  Him 
knocking,  "Lord,  I  came  here  to  have  Thee  come  into  my 
life  in  a  new  and  more  commanding  way  than  ever. 
Come  in  !     Come  in  !" 


THE  PREEMINENCE  OF  CHRIST 
By  The  Right  Reverend  Arthur  S.  Lloyd,  D.D. 

President  of  the  Board  of  Missions  of  the  Domestic  and  Foreign 

Missionary  Society  of  the  Protestant  Episcopal  Church 

in  the  United  States  of  America. 

Delivered  before  the  Congress  on  the  Morning  of  Friday, 
February  11,  1916. 

Ever  since  I  was  told  that  I  might  have  this  privilege, 
a  word  that  St.  John  spoke  has  been  in  my  thought.  I 
question  whether  I  shall  be  able  to  make  clear  what  I 
desire  to  say,  and  yet  I  must  try. 

The  apostle  was  speaking  of  his  Master's  preeminence 
and  he  said  of  Him,  'Tn  Him  was  life  and  the  life  was 
the  light  of  men."  These  words  contain  perhaps  the  most 
profound  of  all  theological  dogmas,  but  I  do  not  fancy 
he  was  conscious  of  this  at  the  moment,  but  rather  of  the 
changes  that  had  been  wrought  in  himself  by  contact 
with  his  Master.  He  was  thinking  back  over  his  life ;  of 
the  time  when  as  a  young  man  he  was  fishing  with  his 
companions  and  this  man  had  come  to  them  and  said, 
"Follow  me  and  I  will  make  you  fishers  of  men."  And 
in  his  thought  he  had  gone  again  over  all  the  years,  until 
at  last  he  had  come  to  the  point  where  the  risen  Christ 
had  thrown  light  on  all  that  is  infinite  and  beyond,  and 
had  made  him  able  to  understand  how  this  life  and  the 
life  beyond  are  one  and  continuous,  even  now  being 
eternal  because  made  complete  by  His  power. 

What  I  would  emphasize  is  that  he  did  not  begin  at  the 
point  where  this  revelation  had  been  made,  but  with  the 

197 


198         THE  DEVOTIONAL  ADDRESSES 

days  in  Galilee  when  he  had  first  seen  and  loved  Him, 
whom  now  he  knew  to  be  the  Incarnate  One.  I  do  this, 
believing  that  it  will  make  us  able  to  realize  the  delight, 
the  reverence  and  the  awe  with  which  he  was  thinking 
about  the  strange  and  beautiful  value  that  his  life  had 
come  to  hold  for  Him  as  a  result  of  that  companionship. 
When  he  had  first  known  the  Christ,  life  was  only  the 
prosaic  routine  of  a  fisherman's  life,  his  daily  necessities 
driving  him  to  his  task.  Now  he  had  come  to  recognize 
the  task  as  a  means  by  which  his  life  might  be  developed 
into  that  beautiful  reality  which  his  Master  had  showed. 
The  illumination  which  had  come  to  him  had  made  him 
realize  the  dignity  of  his  manhood  and  its  possibilities, 
when  it  is  lifted  up  into  the  place  where  a  man  has  be- 
come a  son  of  God.  A  strange  and  beautiful  hope  had 
been  wakened  in  him  through  understanding  that  the 
accidents  of  his  life  were  but  the  revelation  of  the  love 
of  his  Heavenly  Father.  If  we  had  time  to  follow  the 
stages  of  his  development,  as  this  is  shown  in  his  gospel, 
this  would  be  understood ;  for  after  all  we  must  realize 
that  his  gospel  grew  out  of  the  experience  of  a  man  who 
had  been  taught,  of  a  man  who  had  the  courage  to  stand 
with  St.  Peter,  when  all  men  were  confounded  by  what 
his  Master  had  said,  still  clinging  to  his  Master,  unable 
to  withdraw  himself  because  he  knew  that  the  Christ  had 
words  of  eternal  life ;  a  man  who  followed  his  Lord  with- 
out question  and  with  devotion,  even  though  on  the 
Mount  of  the  Transfiguration  he  was  still  unable  to  un- 
derstand what  his  Master  was  telling. 

It  seems  to  me  inevitable  that  it  was  this  process  of 
development,  made  possible  by  what  his  Master  had 
shown  him,  that  made  the  disciple  able  to  say,  as  he 
looked  back  upon  it  all,  "In  Him  was  life."  Having  said 
this  nothing  could  be  added.  All  that  could  be  thought 
or  dreamed  of  concerning  a  man  created  in  the  likeness 
of  God  He  had  shown  and  exemplified  in  his  life  and 
words. 

What  I  would  have  you  believe  is  that  the  apostle  did 
not  reach,  by  means  of  theological  discussion,  the  clear 
understanding  that  made  him  able  to  declare  without 


PREEMINENCE  OF  CHRIST  199 

reservation  that  in  his  Master  was  life;  nor  yet  did  he 
attain  it  because  he  believed  any  particular  thing  to  be 
true  of  Him,  but  by  that  process  which  was  eloquently 
set  forth  among  us  yesterday,  by  the  exhibit  of  the  infinite 
love  of  the  Father  which  was  showed  forth  in  Jesus 
Christ.  The  man  who  had  been  able  to  ask  his  Master, 
"Lord,  wilt  thou  that  we  bid  fire  to  come  down  from 
heaven  and  consume  them?"  had  grown  up  to  the  ability 
to  declare,  "His  life  is  the  light  of  men."  The  man  who 
had  failed  his  Master  in  the  hour  of  trial  was  he  who, 
running  to  the  sepulchre  and  entering  it,  found  the  wit- 
ness that  He  had  risen  again  from  the  dead.  The  same 
man  now,  looking  back  over  the  years  which  had  followed 
the  days  in  which  his  Master  had  taught  him,  was  able  to 
say  that  he  had  seen  His  glory  as  of  the  only  begotten 
Son  of  God.  Surely  it  was  the  infinite  love  that  the 
Christ  had  first  revealed  to  him  and  had  later  imparted 
to  him,  which  had  developed  in  him  the  ability  to  under- 
stand. Presently,  as  we  read  in  one  of  his  letters,  we  find 
this  man,  as  he  looks  out  over  the  wretchedness  and 
misery  of  the  world  he  lived  in,  declaring — and  I  think  we 
can  almost  note  his  agony  as  he  wrote — "The  whole  world 
Heth  in  the  evil  one,  and  we  know  that  the  Son  of  God  is 
come."  As  he  spoke  this  do  you  suppose  that  he  was 
thinking  from  the  same  point  of  view  that  made  him  want 
to  call  down  fire  from  heaven,  or  was  he  thinking  in  the 
terms  of  the  light  that  had  lightened  his  life?  Was  he 
thinking  of  the  curse  that  the  old  prophet  called  down 
upon  sinful  men,  or  was  he  thinking  about  that  word 
which  his  Master  had  spoken  and  which  he  himself  alone 
had  remembered  and  recorded,  "I  am  the  light  of  the 
world."  He  is  writing  now  to  those  who  shall  pass  on  to 
the  ages  the  wondrous  life  that  had  come  to  himself,  and 
he  seems  to  be  telling  them,  "This  is  His  distinctive 
mark ;  this  it  is  that  separates  Him  from  all  else ;  this  it 
is  that  shows  Him  to  be  the  creator  and  Lord  of  the 
universe;  in  Him  is  life  and  the  life  is  the  light  of  men." 
I  have  brought  this  to  you  because  I  am  sure  that  just 
in  so  far  as  we  also  have  been  able  to  separate  ourselves 
from  the  things  that  pass,  and  have  drawn  so  close  to  the 


200         THE  DEVOTIONAL  ADDRESSES 

Christ  that  He  has  illuminated  our  lives,  our  experience 
has  been  identical  with  that  of  His  apostle,  so  that  we 
may  confidently  say  to  all  men,  "In  Him  is  life."  Just  in 
proportion  as  we  can  help  men  to  comprehend  this,  shall 
we  be  able  to  help  them  to  see  life  from  the  view-point 
from  which  St.  John  saw  it.  The  sufferings  of  life  can- 
not be  eliminated,  but  they  can  be  illuminated.  The 
temptations  that  come  to  one  will  ever  show  the  same 
ughness,  but  in  the  light  of  His  life  they  can  be  made 
the  means  of  growing.  The  sordidness  of  life  will  con- 
tinue to  draw  men  back,  but  it  will  cease  to  dominate 
them  as  they  are  able  to  contrast  it  with  the  glory  that 
shall  be  revealed.  Life  will  still  be  full  of  uncertainty, 
but  the  illumination  which  He  has  thrown  upon  all  human 
experience  will  make  men  certain  as  to  what  the  end  will 
be.  Those  who  have  come  near  to  Him,  as  did  St.  John, 
will  know  that  the  future  is  as  to-day,  their  life  illumi- 
nated and  interpreted,  their  hope  assured.  They  will  be 
strengthened,  as  he  was,  to  declare  that  it  is  the  Son  of 
God  who  has  shown  them  themselves;  and  because  this 
is  true  for  individuals,  they  know  it  is  true  for  the  race. 
Just  in  proportion  as  men  are  banded  together  for  the 
one  definite  purpose  of  showing  Him  to  the  world,  they 
will  be  driven  by  the  same  compassion  that  St.  John  felt, 
when  he  wrote,  "The  world  lieth  in  the  evil  one  and  we 
know  the  Son  of  God  has  come."  Does  one  ask,  how  can 
we  know  that  this  is  true?  The  answer  is  that  the  wit- 
ness is  in  oneself.  Because  He  has  shown  us  ourselves 
as  we  are,  because  He  is  the  light  that  has  lightened  us, 
we  may  be  certain  that  He  will  do  the  same  for  the  world, 
once  the  world  knows  Him. 

But  if  this  is  true,  does  it  not  lift  up  the  task  which 
has  been  committed  to  us  to  the  place  where  angels  have 
desired  to  come  ?  We  who  are  consciously  poor  and  weak 
and  vacillating,  almost  ready  to  believe  that  we  can  define 
eternal  verities,  though  we  know  we  are  bound  and 
hindered  by  our  own  prejudices,  almost  ready  to  believe 
that  we  know  how  to  express  the  mind  of  God  in  spite 
of  our  unworthiness,  in  spite  of  our  pride ;  yet_  permitted 
to  commune  together  as  to  how  to  show  Him  to  our 


PREEMINENCE  OF  CHRIST  aoi 

brethren  who  is  the  light  of  the  world.  Yet  while  we 
are  conscious  of  these  limitations,  we  still  have  our  wit- 
ness of  the  sincerity  of  our  purpose  as  shown  in  the 
unity  of  our  intercessions  to  the  Father  that  the  Christ 
may  be  interpreted  to  His  redeemed  ones.  As  we  con- 
template the  wretchedness  of  the  world  we  live  in,  we 
know  that  we  are  not  depending  on  what  we  can  do,  nor 
yet  on  the  little  company  of  people  whom  we  represent, 
but  on  the  intercessions  and  labors  of  the  whole  body  of 
Christ  throughout  the  world,  every  member  of  that  body 
having  in  his  own  measure  and  according  to  his  own 
light  realized  the  misery  of  Christ's  redeemed  ones,  and 
all  alike  sharing  the  consciousness  of  sin  that  is  to  our 
own  shame.  To-day  the  whole  world  lieth  in  the  clutch 
of  wickedness,  while  we  know  that  the  Son  of  God  has 
come. 

Nor  have  I  any  doubt  that,  driven  by  this  feeling,  every 
one  of  us  will  be  listening  to  hear  what  the  Christ  has  to 
say :  and  in  our  intercessions  will  be  more  and  more 
keenly  desirous,  not  so  much  to  see  the  particular  under- 
taking prosper  by  which  we  are  striving  to  help  bring 
civilization  to  its  highest  expression,  but  that  the  work 
we  do  may  be  used  of  God  to  help  lighten  the  world ; 
keeping  this  in  mind,  that  not  what  we  know  nor  have 
learned  nor  have  done,  not  the  means  we  use,  but  the 
light  which  has  lightened  our  lives  and  given  us  our 
manhood,  will  lighten  all  to  whom  He  comes.  Because 
we  know  that  it  is  not  what  we  do,  nor  what  we  believe, 
nor  even  our  successes,  but  these  as  He  uses  them  to  en- 
lighten men,  these  as  they  are  the  means  of  lifting  Him 
up  from  the  earth  that  He  may  draw  all  men  unto  Him. 
And  we  will  perform  our  tasks  with  all  humility  and 
reverence,  striving  to  exhibit  His  beauty  and  gentleness 
and  strength,  lest  we  blur  the  impression  that  the  Christ 
would  make.  We  do  it  with  dread  and  apprehension, 
depending  upon  Him  for  grace,  lest  we  who  speak  in  His 
name  should  fall  into  the  error  of  that  prophet  who  would 
call  down  fire  from  heaven.  Christ  the  life,  ourselves  the 
vehicle  through  which  He  will  show  Himself,  our  organi- 
zation the  mechanism  through  which  He  will  accomplish 


202         THE  DEVOTIONAL  ADDRESSES 

His  purpose  and  cause  His  voice  to  be  heard,  not  by  our- 
selves alone,  but  by  all  those  who  love  the  Lord  Jesus 
Christ  in  sincerity. 

I  recall  these  things  in  order,  if  I  may,  to  help  us  all 
to  realize  that  we  must  depend  not  on  what  we  may  con- 
clude in  our  councils,  but  on  His  power  to  make  our  work 
effectual  towards  helping  men  to  know  Him  who  is  life. 
I  do  it  the  more  earnestly  because  it  seems  to  me  that 
in  this  day  God's  providence  is  mightily  working,  great 
things  remain  to  be  done,  and  we  need  to  have  special 
care,  lest  we  undertake  His  work  in  our  own  strength. 

The  Conference  at  Edinburgh  was  of  real  value  in  help- 
ing to  solve  the  problems  confronting  those  who  are 
trying  to  help  the  peoples  in  the  East.  It  was  fortunate 
for  us  all  that  when  it  was  over  some  were  moved  to 
arrange  for  a  like  Conference  with  our  brethren  in  Latin 
America,  that  we  and  they  might  know  one  another 
better ;  and  that  by  considering  together  the  problems 
which  confront  us  and  them,  we  might  know  how  to 
render  mutual  service.  Who  would  have  dreamed  that 
even  then  God  in  His  providence  was  preparing  to  bring 
the  two  countries  very  near  together,  as  if  to  make  them 
realize  that  their  destiny  is  one? 

These  continents  have  been  developed  in  opposite  direc- 
tions. On  its  face  it  would  seem  that  nothing  could  be 
more  difficult  than  to  reconcile  the  civilization  of  Latin 
America  brought  from  Southern  Europe,  with  the  civil- 
ization of  North  America,  the  fruit  of  the  sowing  from 
Northern  Europe.  Indeed,  so  unlike  have  they  appeared 
that  they  have  grown  as  though  having  no  kinship  nor 
common  purpose,  until  suddenly  through  the  mighty 
changes  that  God  has  brought  to  pass,  they  have  been  made 
conscious  that  the  destiny  of  both  is  tied  up  in  the  same 
bundle  of  life.  The  splendid  task  has  thus  come  to  us 
to  devise  means  by  meeting  here  together  in  council  by 
which  each  may  lend  aid  to  the  other  towards  helping  to 
the  mutual  understanding  of  our  ideals,  without  which 
there  can  be  no  community  of  feeling  or  unity  in  action. 
And  this  task  is  laid  upon  us,  who  know  that  only  by  con- 
stant effort  are  we  saved  from  believing  that  our  under- 


PREEMINENCE  OF  CHRIST  203 

^%      «= 

standing  of  the  truth  is  the  only  interpretation  of  it,  and 
who  with  difficulty  resist  the  temptation  to  believe  that  our 
point  of  view  is  the  only  point  of  view.  Surely  we  have 
reason  to  keep  constantly  before  us  that  while  each  must 
interpret  the  truth  as  he  receives  it,  the  whole  truth  can- 
not be  discerned  until  men  are  able  to  make  St.  John's 
words  their  own,  and  declare,  "In  Him  is  life  and  the 
life  is  the  light  of  men." 

Our  security  is  that  we  have  come  to  this  Congress 
confessing  ourselves  to  be  as  children,  depending  upon 
the  Spirit  of  God  to  show  us  how  the  life  of  the  North 
and  the  life  of  the  South  may  so  touch  one  another  and 
be  so  blended  into  one,  as  to  make  us  able  as  brothers  to 
build  His  Kingdom.  And  while  we  are  doing  this,  God 
in  His  providence  is  weaving  other  bonds  to  bind  us 
nearer  together.  The  continents  are  being  brought  closer 
by  scientific  investigations  and  in  their  commercial  inter- 
ests. It  is  for  us  to  show  that  in  thus  working  together 
and  striving  to  make  God's  earth  a  fit  dwelling  place  for 
his  children,  all  men  are  our  brethren.  Our  assurance 
that  we  shall  be  prospered  is  that  we  know  that  the  Son 
of  God  is  come. 

The  question  for  us  is,  are  we  able  so  to  speak  with  His 
voice  and  to  manifest  His  life,  that  all  our  brothers  may 
know  and  know  assuredly  that  He  alone  is  the  life?  We 
cannot  think  of  the  Kingdom  of  God  without  the  world's 
development,  just  because  we  cannot  think  of  the  return 
of  Christ  while  poverty  prevails.  All  things  which  make 
for  development,  whether  physical  or  mental  or  spiritual, 
are  ministering  to  His  Kingdom,  but  the  work  must  all  be 
done  over  again  unless  the  scientist  and  the  commercial 
man,  as  well  as  God's  prophet,  each  serving  God  in  His 
place,  knows  that  He  is  the  light  which  illumines  men. 
It  is  our  privilege  to  make  this  assured.  Have  we  the 
love  of  God  in  us  to  make  us  stand  ready  to  speak  the 
words  that  He  shall  teach  us,  so  that  we  may  bear  wit- 
ness to  the  truth  which  we  were  set  to  interpret?  Have 
we  grace  to  love  men  as  He  loved  men  when  He  laid 
down  His  life  for  His  friends?  Happily,  we  have  not  to 
depend  on  o'i'""p1ves  alone,  since  we  are  but  members  of 


204         THE  DEVOTIONAL  ADDRESSES 

His  body  and  it  is  in  the  stren8:th  and  the  faith  and  the 
industry  of  the  whole  body,  that  body  into  which  He 
has  breathed  His  spirit,  and  to  which  He  skives  His  power 
and  has  intrusted  His  task,  that  we  will  undertake  the 
task  committed  to  us. 


THE  MINISTRY  OF  INTERCESSION 

By  The  Reverend  Archibald  McLean,  LL.D. 

President  of  the  Foreign  Christian  Missionary 
Society  of  the  Disciples  of  Christ. 

Delivered  before  the  Congress  on  the  Morning 
of  Saturday,  February  12,  1916. 

Intercession  is  prayer  offered  for  others,  and  not  for 
ourselves,  for  cleansing,  for  guidance,  for  strength,  and 
for  victory.  The  promise  is,  "Ask,  and  it  shall  be  given 
you ;  seek,  and  ye  shall  find ;  knock,  and  it  shall  be  opened 
unto  you."  Our  Lord  prayed  for  Himself.  He  prayed 
at  His  baptism,  before  selecting  the  Twelve,  in  the  time 
of  His  greatest  popularity,  on  the  Mount  of  Transfigura- 
tion, in  the  garden,  and  on  the  cross.  We  read  that  in 
the  morning,  a  great  while  before  day,  He  rose  up  and 
went  out,  and  departed  into  a  desert  place,  and  there 
prayed.  We  read  again  that  He  went  out  into  a  mountain 
to  pray,  and  continued  all  night  in  prayer  to  God.  In 
Gethsemane,  being  in  an  agony,  He  prayed  more  earnest- 
ly, and  his  sweat  became,  as  it  were,  great  drops  of  blood 
falling  down  upon  the  ground.  In  His  prayer  a  little 
while  before  His  passion  He  said:  "And  now.  Father, 
glorify  thou  me  with  thine  own  self,  with  the  glory 
which  I  had  with  thee  before  the  world  was."  He  did 
pray  for  Himself,  and  we  are  to  pray  for  ourselves,  that 
we  may  stand  perfect  and  fully  assured  in  all  the  will  of 
God. 

But  our  Lord  did  not  stop  with  praying  for  Himself. 
In  His  intercessory  prayer,  referring  to  His  disciples,  He 

205 


2o6         THE  DEVOTIONAL  ADDRESSES 

said :  'T  pray  for  them ;  I  pray  not  for  the  world,  but 
for  those  whom  thou  hast  g-iven  me."  He  added  :  "Holy 
Father,  keep  them  in  thy  name  which  thou  hast  given  me, 
that  they  may  be  one,  even  as  we  are."  He  did  not  ask 
that  they  might  be  taken  out  of  the  world,  but  that  He 
should  keep  them  from  the  evil  one.  He  prayed  for  them 
again :  "Sanctify  them  in  the  truth,  Thy  word  is  truth." 
And  again :  "Father,  I  desire  that  they  also  whom  thou 
hast  given  me  be  with  me  where  I  am,  that  they  may 
behold  my  glory,  which  thou  hast  given  me."  He  was 
profoundly  concerned  about  His  own  immediate  follow- 
ers, but  not  about  them  only.  So  He  said :  "Neither  for 
these  only  do  I  pray,  but  for  them  also  that  believe  on 
me  through  their  word ;  that  they  may  all  be  one ;  even 
as  thou,  Father,  art  in  me  and  I  in  thee ;  that  they  also 
may  be  in  us,  that  the  world  may  believe  that  thou  didst 
send  me." 

You  recall  that  before  He  told  Peter  that  he  would 
deny  Him,  that  night,  before  the  cock  would  crow.  He 
said :  "Simon,  Simon,  behold,  Satan  asked  to  have  you, 
that  he  might  sift  you  as  wheat ;  but  I  made  supplication 
for  thee  that  thy  faith  fail  not ;  and  do  thou,  when  once 
thou  hast  turned  again,  establish  thy  brethren."  Our  Re- 
deemer and  Lord  has  left  us  an  example  in  this  as  in 
other  things,  that  v/e  should  walk  in  His  steps. 

The  ministry  of  intercession  had  a  large  place  in  the 
early  Church.  Thus  when  Peter  and  John  were  charged 
not  to  speak  at  all  nor  teach  in  the  name  of  Jesus,  and 
were  threatened  if  they  disobeyed,  the  Church  lifted  up 
its  voice  in  prayer  with  one  accord  and  said :  "Lord, 
look  upon  their  threatenings  ;  and  grant  unto  thy  servants 
to  speak  thy  word  with  all  boldness,  while  thou  stretchest 
forth  thy  hand  to  heal ;  and  that  signs  and  wonders  may 
be  done  through  the  name  of  Thy  holy  Servant  Jesus." 
The  record  states  that  when  they  had  prayed,  the  place 
was  shaken  wherein  they  were  gathered  together,  and 
they  spake  the  word  of  God  with  boldness. 

An  incident  in  which  Peter  is  the  hero  is  recorded. 
Herod  had  killed  James,  and  seeing  that  this  act  was 
pleasing  to  the  Jews,  proceeded  to  take  Peter.     He  ap- 


MINISTRY  OF  INTERCESSION  207 

prehended  the  apostle,  put  him  in  prison,  delivering  him 
to  four  quaternions  of  soldiers  to  guard  him ;  intending 
after  the  Passover  to  bring  him  forth  to  the  people. 
^Vhile  Peter  was  kept  in  prison,  prayer  was  made  earnest- 
ly of  the  Church  to  God  for  him.  We  are  familiar  with 
the  account  of  Peter's  deliverance  from  the  hand  of 
Herod  and  from  all  the  expectation  of  the  Jewish  people. 
At  the  touch  and  command  of  an  angel,  the  sleeping 
apostle  arose,  bound  on  his  sandals,  cast  his  garment 
about  him,  and  followed  the  angel  past  the  first  and 
second  guard  and  through  the  iron  gate  that  led  into  the 
city.  When  the  angel  left  him  Peter  called  at  the  home 
of  Mary,  where  many  were  gathered  together  and  were 
praying.  Because  of  the  intercession  of  the  Christians 
in  Jerusalem,  Peter  was  preserved  for  the  great  work  the 
Lord  had  for  him  to  do. 

Paul  understood  the  value  of  intercession,  and  in  his 
epistles  alluded  many  times  to  his  prayers  on  behalf  of 
his  own  children  in  the  faith  and  on  behalf  of  others. 
Thus  in  his  epistle  to  the  saints  in  Rome  he  wrote :  "For 
Go'd  is  my  witness  how  unceasingly  I  make  mention  of 
you  always  in  my  prayers,  making  request  if  by  any 
means  now  at  length  I  may  be  prospered  by  the  will  of 
God  to  come  unto  you."  He  longed  to  see  them  that  he 
might  impart  to  them  some  spiritual  gift.  He  wanted  to 
have  some  fruit  among  them,  even  as  in  the  rest  of  the 
Gentiles. 

To  the  Ephesians  he  wrote:  "For  this  cause  .  .  . 
I  cease  not  to  give  thanks  for  you,  making  mention  of 
you  in  my  prayers ;  that  the  God  of  our  Lord  Jesus 
Christ,  the  Father  of  glory,  may  give  unto  you  a  spirit 
of  wisdom  and  revelation  in  the  knowledge  of  Him,  hav- 
ing the  eyes  of  your  heart  enlightened,  that  ye  may  know 
what  is  the  hope  of  His  calling,  what  the  riches  of  the 
glory  of  His  inheritance  in  the  saints,  and  what  the  ex- 
ceeding greatness  of  His  power  to  us-ward  who  believe, 
according  to  that  working  of  the  strength  of  His  might 
which  He  wrought  in  Christ,  when  He  raised  Him  from 
the  dead."  In  this  same  epistle  he  wrote  also :  "For  this 
cause  I  bow  my  knees  unto  the  Father  that  He  would 


2o8         THE  DEVOTIONAL  ADDRESSES 

grant  you,  according  to  the  riches  of  His  glory,  that  ye 
may  be  strengthened  with  power  through  His  Spirit  in 
the  inner  man ;  that  Christ  may  dwell  in  your  hearts 
through  faith ;  to  the  end  that  ye,  being  rooted  and 
grounded  in  love,  may  be  strong  to  apprehend  with  all 
the  saints  what  is  the  breadth  and  length  and  height  and 
depth,  and  to  know  the  love  of  Christ  that  passeth  knowl- 
edge, that  ye  may  be  filled  to  all  the  fullness  of  God." 

To  the  Philippians  he  wrote  that  he  thanked  God  upon 
all  his  remembrance  of  them,  always  in  every  supplica- 
tion of  his  on  their  behalf,  making  his  supplication  with 
joy.  He  prayed  for  them  that  their  love  might  abound 
yet  more  and  more  in  knowledge  and  all  discernment,  so 
that  they  might  approve  the  things  that  are  excellent; 
that  they  might  be  sincere  and  void  of  offense  until  the 
day  of  Christ,  being  filled  with  all  the  fruits  of  righteous- 
ness which  are  through  Jesus  Christ  unto  the  glory  and 
praise  of  God. 

To  the  Colossians  he  wrote :  "For  this  cause  we  also 
since  the  day  we  heard  it,  do  not  cease  to  pray  and  make 
request  for  you,  that  ye  may  be  filled  with  the  knowledge 
of  His  will  in  all  spiritual  wisdom  and  understanding,  to 
walk  worthily  of  the  Lord  unto  all  pleasing,  bearing  fruit 
in  every  good  work,  and  increasing  in  the  knowledge  of 
God,  strengthened  with  all  power  according  to  the  might 
of  His  glory  unto  all  patience  and  long-suffering  with 
joy;  giving  thanks  unto  the  Father,  who  made  us  meet 
to  be  partakers  of  the  inheritance  of  the  saints  in  light." 

For  the  Thessalonians  Paul  prayed  that  our  God  might 
count  them  worthy  of  their  calling,  and  fulfil  every  de- 
sire of  goodness  and  every  work  of  faith  with  power,  that 
the  name  of  the  Lord  might  be  glorified  in  them,  and  they 
in  him,  according  to  the  grace  of  our  God  and  the  Lord 
Jesus  Christ.  It  was  for  these  people  that  he  prayed  night 
and  day  exceedingly  that  he  might  see  them,  and  perfect 
that  which  was  lacking  in  their  faith.  He  prayed  for 
them  that  the  Lord  would  make  them  to  increase  and 
abound  in  love  one  toward  another  and  toward  all  men, 
to  the  end  that  He  might  establish  their  hearts  in  holiness 


MINISTRY  OF  INTERCESSION  209 

before  our  God  and  Father  at  the  coming  of  the  Lord 
Jesus  Christ  with  all  His  saints. 

He  prayed  for  them  that  the  God  of  peace  would  sanc- 
tify them  wholly,  and  that  their  spirit  and  soul  and  body 
might  be  preserved  entire  without  blame  at  the  coming 
of  the  Lord  Jesus  Christ.  He  prayed  the  Lord  to  com- 
fort their  hearts  and  to  establish  them  in  every  good 
word  and  work.  It  would  not  be  easy  to  mention  any 
spiritual  blessing  for  which  the  apostle  did  not  pray  for 
the  believers  of  that  time. 

While  Paul  was  praying  for  his  converts  and  for 
others  night  and  day  exceedingly,  and  at  every  remem- 
brance of  them,  he  entreated  them  to  pray  for  him  in 
turn.  The  greatest  man  that  ever  lived,  the  greatest  mis- 
sionary, needed  from  the  beginning  the  prayers  of  God's 
people,  in  order  that  he  might  be  at  his  best  at  all  times 
and  be  able  to  do  his  best  at  all  times.  With  the  aid  of 
their  supplications  he  would  accomplish  what  he  could 
not  accomplish  without  them.  So  in  writing  to  the  saints 
in  Rome,  he  said :  "Now  I  beseech  you,  brethren,  by  our 
Lord  Jesus  Christ,  and  by  the  love  of  the  Spirit,  that  ye 
strive  together  with  me  in  your  prayer  to  God  for  me ; 
that  I  may  be  delivered  from  them  that  are  disobedient  in 
Judea,  and  that  my  ministration  which  I  have  for  Jeru- 
salem may  be  acceptable  to  the  saints ;  that  I  may  come 
unto  you  in  joy  through  the  will  of  God,  and  together 
with  you  find  rest." 

To  the  Corinthians  he  wrote:  "Ye  also  helping  to- 
gether on  our  behalf  by  your  supplication ;  that,  for  the 
gift  bestowed  upon  us  by  means  of  many,  thanks  may  be 
given  by  many  persons  on  our  behalf." 

After  urging  the  Ephesians  to  put  on  the  whole  armor 
of  God,  he  added:  "With  all  prayer  and  supplication, 
praying  at  all  seasons  in  the  Spirit,  and  watching  there- 
unto in  all  perseverance  and  supplication  for  all  the  saints, 
and  on  my  behalf,  that  utterance  may  be  given  unto  me 
in  opening  my  mouth,  to  make  known  with  boldness  the 
mystery  of  the  gospel,  for  which  I  am  an  ambassador  in 
chains ;  that  in  it  I  may  speak  boldly  as  I  ought  to  speak." 
He  asked  the  prayers  of  the  Ephesian  Christians,  to  the 


2IO         THE  DEVOTIONAL  ADDRESSES 

end  that  he  might  not  be  terrorized  by  the  bonds  and 
afflictions  which  the  Holy  Spirit  testified  awaited  him  in 
every  city. 

His  request  to  the  Colossians  was  this :  "Continue 
steadfastly  in  prayer,  watching  therein  with  thanksgiv- 
ing; withal  praying  for  us  also,  that  God  may  open  unto 
us  a  door  for  the  word,  to  speak  the  mystery  of  Christ, 
for  which  I  am  also  in  bonds ;  that  I  may  make  it  mani- 
fest, as  I  ought  to  speak."  There  were  times  when  great 
and  effectual  doors  were  opened  before  him ;  when  he 
made  this  request  the  door  was  closed.  He  was  not  at 
liberty  to  go  from  continent  to  continent  or  from  city  to 
city,  preaching  the  unsearchable  riches  of  Christ. 

To  the  Thessalonians  he  wrote:  "Finally,  brethren, 
pray  for  us,  that  the  word  of  the  Lord  may  run  and  be 
glorified,  even  as  also  it  is  with  you ;  and  that  we  may 
be  delivered  from  unreasonable  and  evil  men ;  for  all 
have  not  faith."  He  found  false  brethren  as  well  as  open 
enemies,  and  he  wanted  to  be  delivered  from  all  such, 
that  the  progress  of  the  gospel  might  not  be  hindered. 

The  author  of  the  Epistle  to  the  Hebrews  wrote  in  the 
same  tenor.  "Pray  for  us ;  for  we  are  persuaded  that 
we  have  a  good  conscience,  desiring  to  live  honorably  in 
all  things.  And,  I  exhort  you  the  more  exceedingly  to 
do  this,  that  I  may  be  restored  to  you  the  sooner."  The 
writer  believed  that  prayer  changes  things.  Alluding  to 
prayer  for  others,  the  great  apostle  said :  "I  exhort  there- 
fore, first  of  all,  that  supplications,  prayers,  intercessions, 
thanksgivings,  be  made  for  all  men ;  for  kings  and  all 
that  are  in  high  places,  that  we  may  lead  a  tranquil  and 
quiet  life  in  all  godliness  and  gravity."  In  another  place 
he  wrote :  "Brethren,  my  heart's  desire  and  my  suppli- 
cation to  God  is  for  them,  that  they  may  be  saved."  He 
referred  to  the  covenant  people.  He  was  so  anxious 
for  their  salvation  that  he  was  willing  to  be  anathema 
from  Christ  for  their  sake.  This  saying  is  akin  to  that  of 
Moses,  who,  when  praying  for  the  forgiveness  of  the 
people,  said :  "Forgive  them ;  and  if  not,  blot  me  from 
the  book  which  thou  hast  written." 

James  asked  those  to  whom  he  wrote  to  confess  their 


MINISTRY  OF  INTERCESSION  211 

sins  one  to  another,  and  to  pray  one  for  another,  and 
added :  "The  supplication  of  a  righteous  man  avails 
much  in  its  working." 

Emerson  held  that  every  great  work  is  a  triumph  of 
enthusiasm.  It  can  be  said  with  equal  truth  that  every 
forward  movement  in  the  work  of  the  Kingdom  is  a 
triumph  of  intercession.  Missionary  Boards  and  Bible 
Societies  have  been  organized ;  missionaries  have  been 
sent  into  all  parts  of  the  world ;  the  funds  necessary  for 
the  maintenance  and  enlargement  of  the  work  have  been 
provided ;  doors  long  closed  have  been  opened ;  men  and 
women  at  the  front  have  been  cheered  and  energized  and 
prospered  in  answer  to  the  believing  prayers  of  God's 
people.  The  first  missionary  Society  in  America  was  the 
outgrowth  of  a  prayer  service  conducted  by  a  group  of 
students  in  Williams  College.  And  every  missionary 
Society  organized  before  or  since  was  the  result  of 
prayer.  The  Student  Volunteer  Movement  came  into 
existence  because  a  number  of  devout  Christians  were 
praying  for  the  spread  of  the  gospel  in  all  lands.  The 
Laymen's  Missionary  Movement  had  its  origin  in  a 
prayer-meeting.  The  Missionary  Education  Movement 
was  born  in  an  atmosphere  of  prayer. 

In  England,  when  volunteers  for  the  field  were  few  and 
far  between,  a  day  of  intercession  was  appointed.  Chris- 
tians met  in  private  homes,  in  churches,  in  cathedrals  and 
spent  the  whole  day  in  prayer  and  praise.  As  a  direct 
result  there  were  more  applicants  for  appointment  in  the 
months  following  than  there  had  been  in  the  same  num- 
ber of  years  preceding.  St.  Andrew's  Day  is  observed  in 
the  English  churches  each  year  as  a  day  of  intercession. 
Other  Societies  have  been  greatly  helped  by  the  faith- 
filled  petitions  of  the  children  of  God,  The  support  of 
the  work  from  year  to  year,  and  the  growth  of  the  work 
from  year  to  year  are  answers  to  prayer. 

A  delegate  to  this  Congress  who  has  made  a  special 
study  of  revivals  has  not  discovered  a  single  instance  of  a 
revival  that  was  not  preceded  by  much  earnest  prayer  to 
God  for  his  blessing.  Another  delegate  tells  of  a  mar- 
velous revival  in  a  theological  seminary  that  had  its  origin 


212         THE  DEVOTIONAL  ADDRESSES 

in  an  all-night  prayer  service  conducted  by  a  few  students 
in  one  of  their  rooms.  The  experiences  of  Hudson 
Taylor,  George  Miiller,  Dwight  L.  Moody  and  others  are 
the  commonplaces  of  the  religious  history  of  our  day. 
Hudson  Taylor  asked  for  a  hundred  missionaries  within 
a  given  period,  and  $50,000  to  defray  the  expense  of 
sending  them  to  China.  As  his  bookkeeper  was  unusually 
busy,  he  asked  that  the  money  might  come  in  a  few  large 
gifts.  Before  the  year  closed,  loi  missionaries  sailed,  and 
$50,000  was  received  in  handsome  gifts.  George  Miillef 
received  $7,500,000  in  answer  to  prayer.  He  was  able  to 
care  for  thousands  of  orphans,  to  send  out  and  sustain  a 
large  number  of  missionaries,  to  establish  hundreds  of 
Sunday-schools,  to  distribute  hundreds  of  thousands  of 
copies  of  the  Scriptures,  and  to  preach  the  gospel  in  per- 
son in  all  parts  of  Christendom.  The  answers  to  Moody's 
prayers  were  almost  equally  notable. 

No  other  request  comes  from  the  missionaries  so  often 
as  this :  "Pray  for  us."  They  may  need  equipment  and 
reinforcements ;  but  more  than  these  they  need  a  volume 
of  prayer  on  their  behalf.  They  need  the  wisdom  that  is 
profitable  to  direct,  the  patient  enthusiasm  that  will  keep 
them  from  failure  or  discouragement,  the  ability  to  mani- 
fest the  life  of  Christ  in  their  own  lives  and  to  preach 
the  gospel  in  such  a  way  that  multitudes  will  believe. 
They  know  that  in  times  past  they  have  been  graciously 
and  mightily  helped  through  the  intercession  of  God's 
people  near  at  hand  and  far  away.  With  them  this  is  a 
question  of  fact  and  not  of  speculation.  Before  going 
on  his  tour  around  the  world,  our  chairman  of  the  Con- 
tinuation Committee  of  the  Edinburgh  Conference,  Dr. 
Mott,  asked  a  large  number  of  Christian  people  to  pray 
for  him.  The  results  achieved  in  the  conferences  held 
are  a  demonstration  that  God  hears  and  answers  the 
prayer  of  faith  on  behalf  of  his  servants.  There  arq 
members  of  this  Congress  who  have  been  brought  back 
from  the  gates  of  the  grave :  men  that  should  have  died 
according  to  all  the  teaching  of  medical  science,  and  who 
would  have  died,  if  it  had  not  been  for  the  supplications 
of  God's  people  for  their  recovery.    There  are  others  who 


MINISTRY  OF  INTERCESSION  213 

have  been  protected  against  accident  and  injury  and 
helped  in  other  ways  not  less  wonderful,  and  who  believe 
in  their  souls  that  they  are  what  they  are  and  have  done 
the  work  they  have  achieved  because  of  the  prayers 
offered  on  their  behalf. 

Through  the  ministry  of  intercession,  all  can  help  for- 
ward the  evangelization  of  the  world.  There  are  many 
who  cannot  go  to  the  field ;  they  do  not  have  the  health 
and  the  training  necessary.  There  are  many  who  can- 
not give  money  in  any  considerable  amounts.  But  all  can 
help  with  their  supplications,  and  accomplish  perhaps  as 
much  as  those  who  go  and  as  those  who  give  largely. 
They  can  assist  the  missionaries  by  praying  that  the  spirit 
of  Jehovah  may  rest  upon  them,  the  spirit  of  wisdom  and 
understanding,  the  spirit  of  counsel  and  might,  the  spirit 
of  knowledge  and  the  fear  of  the  Lord,  to  guide  them 
and  to  prosper  them  increasingly.  This  being  so,  it  would 
seem  that  every  Christian  who  is  at  all  interested  in  the 
work,  as  he  thinks  of  the  workers,  would  be  disposed  to 
say,  as  Samuel  said:  "God  forbid  that  I  should  sin 
against  the  Lord  in  ceasing  to  pray  for  you." 

"For  what  are  men  better  than  sheep  or  goats. 
That  nourish  a  dull  life  within  their  hearts, 
If,  knowing  God,  they  lift  not  holy  hands  in  prayer, 
Both  for  themselves  and  those  they  love? 
And  so  this  whole  round  world  is  bound 
With  golden  chains  about  the  feet  of  God." 

One  distinguished  religious  leader  of  our  day  has 
spoken  of  intercession  as  a  deeply  buried  talent.  It  is 
the  conviction  of  many  eminent  Christians  that  the 
churches  are  not  praying  for  the  workers  and  the  work, 
as  they  are  authorized  to  pray  by  the  teaching  of  Scrip- 
ture and  the  example  of  our  Lord.  There  are  those  who 
believe  that  the  mighty  works  of  Elijah  and  the  mightier 
works  of  the  apostles,  and  far  greater  works  even,  could 
be  performed,  if  we  would  ask  in  faith,  nothing  doubting. 
The  master  has  said:  'Tf  ye  abide  in  me  and  my  words 
abide  in  you,  ask  what  ye  will  and  it  shall  be  done  unto 
you."    And  again :    "If  two  or  three  of  you  shall  agree 


214         THE  DEVOTIONAL  ADDRESSES 

on  earth  as  touching  anything  that  they  shall  ask,  it  shall 
be  done  for  them  by  my  Father  who  is  in  heaven."  An- 
other precious  promise  is  this:  "Open  thy  mouth  wide, 
and  I  will  fill  it."  The  resources  upon  which  we  can 
draw  are  infinite. 

"Thou  art  coming  to  a  King, 
Large  petitions  with  thee  bring, 
For  his  power  and  love  are  such, 
Thou  canst  never  ask  too  much." 

God  be  merciful  unto  us  and  bless  us,  and  cause  his 
face  to  shine  upon  us ;  that  thy  way  may  be  known  upon 
earth,  thy  salvation  among  all  nations. 

Now  our  Lord  Jesus  Christ  himself,  and  God  our 
Father,  who  loved  us  and  gave  us  eternal  comfort  and 
good  hope  through  grace,  comfort  your  hearts  and  estab- 
lish them  in  every  good  work  and  word. 

Now  to  Him  that  is  able  to  do  exceeding  abundantly 
above  all  that  we  ask  or  think,  according  to  the  power 
that  worketh  in  us,  unto  Him  be  the  glory  in  the  church 
and  in  Christ  Jesus  unto  all  generations  forever  and  ever. 

Unto  Him  that  loveth  us,  and  loosed  us  from  our  sins 
by  His  blood ;  and  He  made  us  to  be  a  kingdom,  to  be 
priests  unto  his  God  and  Father,  to  Him  be  the  glory 
and  dominion  forever  and  ever. 

Now  the  God  of  peace,  who  brought  again  from  the 
dead  the  great  shepherd  of  the  sheep  with  the  blood  of  an 
eternal  covenant,  even  our  Lord  Jesus,  make  you  per- 
fect in  every  good  work  to  do  His  will,  working  in  us 
that  which  is  well  pleasing  in  His  sight,  through  Jesus 
Christ,  to  whom  be  the  glory  forever  and  ever. 

Now  the  God  of  Hope  fill  you  with  all  joy  and  peace 
in  believing,  that  you  may  abound  in  hope  in  the  power 
of  the  Holy  Spirit. 


HOW  TO  PRESERVE  A  REALIZING  SENSE  OF 

JESUS 

By  The  Reverend  William  F.  Oldham,  D.D. 

Secretary,  Board  of  Foreign  Missions  of  the  Methodist 
Episcopal  Church. 

Delivered  before  the  Congress  on  the  Morning  of 
Sunday,  February  13,  1916. 

I  suggest  for  your  thinking  this  morning  that  verse  in 
the  first  chapter  of  Acts  which  reads  thus :  "Ye  shall 
receive  power,  when  the  Holy  Spirit  is  come  upon  you." 
As  we  have  been  listening  here  and  considering  all  the 
cross-currents  that  increase  the  difficulties  of  these  vast 
fields,  I  feel  sure  that  there  has  been  a  cry  from  every 
heart  for  power.  Behind  organization,  behind  progress, 
behind  everything  else,  there  has  been  this  cry  for  that 
which  shall  increase  our  energy. 

When  we  listened  to  Brother  Colton  as  he  brought 
before  us  in  his  Commission  report  the  marvelous  situa- 
tion in  Latin  America,  and  when  we  considered,  one  after 
another,  the  difficulties  in  these  widespread  fields,  we  were 
all  on  the  point  of  crying  out,  "Who  is  sufficient  for  all 
these  things?"  What  shall  we  do?  Shall  we  wait  for 
more  mission  schools,  wait  for  better  literature,  wait  for 
this,  wait  for  that  or  the  other  thing?  What  a  long,  long 
wait  this  poor  human  family  of  ours  has  had  and  is 
having!  Time  is,  of  course,  an  essential  element  in  all 
advance,  but  no  doubt  we  would  all  say  with  that  little 
boy  who  had  five  small  cakes  and  two  little  fishes,  "Lord, 
here  is  all  we  have  up  to  this  time.  Canst  thou  not 
somehow,  by  some  superhuman  element  introduced,  not 
let  this  poor  perishing  world  wait  any  longer  upon  our 
poor,  pitiful  performance?" 

215 


2i6         THE  DEVOTIONAL  ADDRESSES 

I  remind  you  of  the  fact  that  those  to  whom  Jesus 
spoke  had  already  received  the  Holy  Spirit  in  a  measure, 
for  you  will  remember  that  they  were  sincere  believers, 
and  Paul  said  in  First  Corinthians,  "No  man  can  say 
Jesus  is  Lord  but  in  the  Holy  Spirit."  Still  more  re- 
markable I  found  the  following  passage  in  the  twentieth 
chapter  of  John,  the  twenty-second  verse :  "He  breathed 
on  them  and  saith  unto  them,  Receive  ye  the  Holy  Spirit." 
Perhaps  this  was  for  spiritual  insight,  because  it  is  fol- 
lowed by  those  words :  "Whosesoever  sins  ye  forgive" — 
and  so  on ;  possibly  it  was  the  specific  gift  of  the  Holy 
Ghost,  or  it  meant  the  discernment  of  the  Spirit  to  know 
when  men  before  you  are  sincerely  repenting  of  sin.  But 
apparently  the  full  measure  had  not  yet  been  reached ; 
there  was  yet  to  be  a  fulness  beyond  any  the  disciples 
had  up  to  this  time  experienced.  For  its  attainment  Jesus 
mentioned  two  conditions.  The  first  was  that  they  were 
to  wait  until  Jesus  was  glorified,  as  you  may  read  in  the 
39th  verse  of  the  7th  chapter  of  John:  "By  this  spake 
he  of  the  Spirit  which  they  that  believed  on  him  were  to 
receive :  for  the  Spirit  was  not  yet  given ;  because  Jesus 
was  not  yet  glorified."  The  second  was  that  they  were  to 
be  of  one  accord  in  one  place.  I  have  sometimes  won- 
dered whether  it  is  not  easier  to  be  of  one  accord  when 
you  are  in  different  places?  But  they  were  to  be  of  one 
accord  in  one  place.  These  were  the  two  conditions. 
Jesus  had  been  glorified,  and  now  meeting  in  that  upper 
chamber,  a  little  group  of  believers  had  come  into  perfect 
accord  of  mind  and  heart ;  and  therefore  the  time  had 
come  for  the  promise  to  be  fulfilled,  "Ye  shall  receive 
power  when  the  Holy  Spirit  is  come  upon  you."  And 
He  came.  This  was  the  great  birthday  of  this  dispen- 
sation. 

They  were  all  filled  with  the  Holy  Ghost,  as  you  may 
read  in  the  fourth  verse  of  the  second  chapter  of  Acts, 
and  the  great  enterprise  of  what  we  choose  to  call  for- 
eign missions  immediately  began.  "...  And  they  were 
all  filled  with  the  Ploly  Spirit  and  began  to  speak  with 
other  tongues,  as  the  Spirit  gave  them  utterance.  Now 
there  were  dwelling  at  Jerusalem  Jews,  devout  men,  from 


REALIZING  SENSE  OF  JESUS  217 

every  nation  under  heaven.  And  when  this  sound  was 
heard  the  multitude  came  together,  and  were  confounded, 
because  that  every  man  heard  them  speaking  in  his  own 
language.  And  they  were  all  amazed  and  marveled, 
saying,  Behold,  are  not  all  these  that  speak  Galileans? 
And  how  hear  we  every  man  in  our  own  language,  where- 
in we  were  born?  Parthians,  and  Medes,  and  Elamites, 
and  the  dwellers  in  Mesopotamia,  in  Judaea,  and  Cappa- 
docia,  in  Pontus  and  Asia,  in  Phrygia  and  Pamphylia, 
in  Egypt  and  the  parts  of  Libya  about  Gyrene,  and  so- 
journers from  Rome,  both  Jews  and  proselytes,  Cretans 
and  Arabians,  we  do  hear  them  speak  in  our  tongues  the 
wonderful  works  of  God."  The  moment  they  were  filled 
with  the  Holy  Spirit  that  great  enterprise  began  which 
can  only  be  really  successfully  prosecuted  with  the  power 
with  which  they  were  endowed  in  that  great  hour.  I 
heard  Bishop  Lambuth  say  on  our  way  to  this  Congress 
that  the  Holy  Spirit  is  peculiarly  set  forth  in  the  Acts  of 
the  Apostles  as  the  efficient  energizer  of  the  whole  move- 
ment ;  and  always  the  conditions  of  meeting  the  fullness 
of  power  are  available — a  glorified  Christ  and  a  unified 
Church. 

What  is  it  that  the  Holy  Spirit  does  for  believers  that 
conditions  power  by  his  presence?  First,  he  testifies  of 
Christ.  To  be  filled  with  the  Spirit,  therefore,  is  to  be 
very  conscious  of  the  presence  of  our  Lord,  for  Jesus 
Himself  says :  "Howbeit  when  he,  the  Spirit  of  Truth, 
is  come,  he  shall  guide  you  into  all  the  truth :  for  he  shall 
not  speak  from  himself ;  but  what  things  soever  he  shall 
hear,  these  shall  he  speak:  and  he  shall  declare  unto  you 
the  things  that  are  to  come."  And  elsewhere  he  had  said : 
"The  Holy  Spirit  shall  .  .  .  bring  to  your  remembrance 
all  that  I  said  unto  you."  Our  very  thoughts  of  Christ 
are  prompted  by  the  Holy  Spirit;  our  very  memory  of 
Christ,  his  words  and  wishes,  are  suggested  by  him.  O 
lover  of  Christ,  who  would  fain  dwell  in  his  presence  and 
hear  his  words  in  the  chambers  of  your  soul !  These  ex- 
periences are  the  fruit  received  from  the  Holy  Spirit. 
It  is  his  office  to  vivify  Christ's  presence. 

Bishop   Thoburn,   whom   some  of  us  remember  with 


2i8         THE  DEVOTIONAL  ADDRESSES 

deep  affection,  was  never  tired  of  illustrating  this  idea 
with  the  statement  that  in  an  Indian  marriage,  when  the 
marriage  procession  goes  out  onto  the  street,  there  is 
always  appointed  a  torch-bearer  who  holds  a  torch  so 
that  the  face  of  the  bridegroom  is  lighted  up.  That  is 
the  office  of  the  Holy  Spirit,  to  give  us  so  vivid  a  sense 
of  Christ's  presence  that  we  will  never  forget  Him. 
"Seeing  it  is  God  that  said  Light  shall  shine  out  of  dark- 
ness, who  shined  in  our  hearts  to  give  the  light  of  the 
knowledge  of  the  glory  of  God  in  the  face  of  Jesus 
Christ."  When  we  see  that  face  illumined,  its  Hght  im- 
mediately lights  our  darkness.  Shall  we  not  ask  for  the 
lighting  of  our  souls  by  the  revealed  face  of  the  illumined 
Christ,  as  the  Holy  Ghost  makes  that  face  vivid  and  il- 
lumined to  all  of  us  ? 

In  the  second  place,  the  Holy  Spirit  produces  in  us  the 
mind  of  Christ.  One  of  the  most  beautiful  hours  we 
spent  on  board  ship  coming  down  here  was  when  som.e  of 
our  brethren  from  Mexico  and  the  United  States  talked 
to  us  in  regard  to  the  mind  of  Christ.  "Let  this  mind  be 
in  you  which  was  also  in  Christ  Jesus."  But  whence  is 
this  mind  to  be  derived  ?  We  read  again  these  words : 
"Being  in  the  fellowship  of  the  Spirit."  That  is  where 
the  mind  of  Christ  comes  from.  And  what  is  the  mind  of 
Christ,  as  referred  to  in  that  chapter  of  Philippians?  It 
is  the  mind  of  humble,  lowly  self-sacrifice.  I  am  think- 
ing now  distinctly  of  my  fellow  missionaries,  saying  with 
them,  how  we  need  this  humble  self-sacrificing  mind  of 
Christ !  Have  we  not  keenly  felt  the  suggestions  brought 
to  us  by  our  Latin- American  brothers  and  reinforced  by 
some  of  our  own  number,  that  we  are  not  to  assume  su- 
periority? Where  shall  we  find  a  creed  for  sacrificial 
devotion?  Where  shall  we  find  this  humility?  Where 
shall  we  find  this  positive  outpouring  of  selfhood?  "Ye 
shall  receive  power  after  that  the  Lloly  Ghost  is  come 
upon  you." 

Then  I  read  a  very  startling  word  of  Jesus  in  the  14th 
chapter  of  John,  12th  verse;  God  help  us  that  this  same 
spirit  may  make  these  words  real  to  us:  "Verily,  verily 
I  say  unto  you,  he  that  believeth  on  me,  the  works  that 


REALIZING  SENSE  OF  JESUS  219 

I  do  shall  he  do  also  and  greater  than  these  shall  he  do, 
because  I  go  unto  my  Father."  And  in  another  verse, 
"Thus  saith  the  Holy  Ghost."  How  profoundly  we  were 
moved  when  Brother  Pond  of  Venezuela  told  us  of  long 
years  of  toil  and  of  the  seeming  scantiness  of  results ! 
How  it  impressed  us  when  Brother  Ewing  declared  that 
one  could  count  on  the  fingers  of  his  two  hands  the  out- 
standing men  of  the  evangelical  faith  in  any  one  of  those 
great  republics !  When  we  recall  the  fact  that  probably, 
counting  with  the  utmost  generosity,  less  than  one-half 
of  the  many  millions  of  people  scattered  throughout  this 
Latin  world  are  thinking  in  any  degree  the  thoughts  of 
Jesus  as  they  were  recorded  in  the  Bible,  or  are  compre- 
hending the  life  and  light  through  his  pathway!  With 
what  real  dismay  that  lady  from  Chile  said :  "If  Chile 
is  the  best  of  Latin  America,  what  about  the  rest?" 

Now  I  stand  here  to  inquire :  Must  this  go  on  ?  Shall 
not  the  power  of  God  break  through?  But  even  He 
must  do  it  through  some  spirit-filled  heart.  It  has  pleased 
Him  to  confine  Himself  to  that  agency ;  "Ye  shall  be 
witnesses."  Even  God  has  no  other  way  of  witnessing 
excepting  through  the  power  of  the  Holy  Ghost  playing 
on  the  hearts  of  men.  "Ye  shall  receive  power."  Is 
there  a  man  or  woman  who  does  not  long  for  the  ful- 
filment of  that  promise?  I  close  the  suggestions  of  the 
morning  by  saying  that  the  greatest  word  in  religion  is 
"Receive  ye,  receive  ye."  I  sometimes  wonder  with  all 
this  absorption  in  our  work,  with  all  these  strivings  of 
our  day,  whether  we  may  not  be  in  danger  of  losing  sight 
of  that  deeper  fight,  that  larger  factor  in  the  whole  mat- 
ter, the  power  that  is  imbued  through  this  means.  And 
I  call  you  this  morning  to  that  simplest  and  yet  most 
difficult  word,  the  simplest  to  the  child-hearted,  the  sim- 
plest to  the  humble,  most  difficult  to  those  who  are  at 
all  touched  with  the  thought  that  the  wisdom  of  this 
world  is  somehow  the  greatest  wisdom  in  which  to  ac- 
complish things.  I  call  you  to  the  simplest  and  yet  most 
difficult  of  all  the  messages  of  the  New  Testament,  "Re- 
ceive ye  the  Holy  Spirit." 


LESSONS  FROM  THE  EARLY  CHRISTIANS 

By  Professor  William  Adams  Brown,  Ph.D.,  D.D. 
The  Union  Theological  Seminary,  New  York  City. 

Delivered  before  the  Congress  on  the  Morning  of 
Monday,  February  14,  1916. 

No  theme  could  be  more  appropriate  to  the  conditions 
which  bring  us  together  than  the  one  on  which  I  wish  to 
speak  briefly,  for  it  puts  our  gathering  in  its  true  per- 
spective, as  the  last  wave  of  a  great  forward  historic 
movement  which  has  been  gathering  momentum  through 
the  centuries.  Coming  as  many  of  us  do  from  countries 
which  pride  themselves  upon  the  antiquity  of  their  re- 
ligion, it  is  fitting  that  we,  too,  should  remind  ourselves 
of  our  spiritual  ancestry.  We,  too,  look  back  across  the 
generations  and  feel  ourselves  encompassed  by  a  great 
cloud  of  witnesses.  Conscious  as  we  are  of  our  own 
shortcomings,  imperfectly  as  we  have  realized  our  great 
ideals,  we  yet  stand  in  the  apostolic  succession  of  faith 
and  hope  and  love.  And  there  is  no  sincere  spirit  of 
whatever  name  or  race  or  clime,  who  has  looked  up  in 
humble  trust  into  the  face  of  his  Lord,  or  who  has  thrilled 
with  the  joy  of  sacrificial  service,  whom  we  may  not  claim 
as  comrade  and  teacher  in  our  quest  for  God. 

What  lessons,  then,  could  these  predecessors  of  ours 
teach  us  which  will  be  helpful  to  us  in  our  present  task? 
Of  the  many  that  crowd  upon  us  let  me  mention  three. 
First,  that  there  is  no  barrier,  however  ancient  and 
formidable,  that  can  permanently  separate  those  whom 

220 


LESSONS  FROM  EARLY  CHRISTIANS    221 

Christ  has  made  one.  Secondly,  that  the  way  God  has 
appointed  for  the  surmounting  of  barriers  is  the  sharing 
of  experience.  Thirdly,  that  the  experience  which  God 
would  have  us  share  is  the  enlargement  and  enrichment 
of  life  which  follows  the  surrender  of  the  will  to  the 
mastery  of  Jesus  Christ. 

The  first  lesson  that  comes  to  us  from  these  early 
Christians  is  this,  that  there  is  no  barrier,  however  ancient 
or  formidable,  that  can  permanently  separate  those  whom 
Christ  has  made  one.  How  many  barriers  there  are 
which  do  separate  us  today,  barriers  of  language,  barriers 
of  race,  barriers  of  history,  barriers  of  social  custom  and 
prejudice !  We  have  been  hearing  about  them  during  this 
Congress.  We  have  heard  of  the  difficulty  with  which 
the  Anglo-Saxon  finds  his  way  to  the  heart  of  the  Latin. 
We  have  heard  of  the  need  of  a  native  ministry  that  can 
preach  to  each  people  the  word  of  God  in  its  own  tongue. 
No  one  can  deny  that  the  need  is  real  and  that  the  diffi- 
culty is  great,  and  yet  we  need  to  remind  ourselves  that 
this  difficulty  is  not  insuperable.  God  has  made  us  for  one 
another,  and  the  man  who  has  found  in  Jesus  Christ  the 
revelation  of  his  own  best  self  will,  in  time,  find  his  way 
to  the  heart  of  the  brother  for  whom,  like  himself,  Christ 
is  God. 

What  proof  can  we  ask  greater  than  is  given  by  this 
Bible  of  ours,  not  merely  by  its  teaching,  but  by  the  very 
fact  of  its  existence?  Are  we  told  that  we  cannot  speak 
to  one  another?  We  are  doing  it  every  time  we  read  our 
Bible.  Here  is  a  book  that  was  written  centuries  ago  in 
languages  that  few  of  us  can  now  understand,  by  men  of 
other  races  and  ancestry,  living  under  conditions  so  dif- 
ferent from  ours  that  it  would  seem  hopeless  for  our 
spirits  to  meet.  It  is  a  book  that  needs  to  be  trans- 
lated not  simply  into  the  vernacular  of  our  speech,  but, 
what  is  far  more  difficult,  into  the  vernacular  of  our 
thought ;  and  yet  it  is  a  book  so  simple,  so  direct,  so 
satisfying,  and  so  well  fitted  to  the  needs  of  every  indi- 
vidual soul,  that  a  child  can  understand  its  message,  al- 
though no  scholar  can  exhaust  its  meaning.  As  our 
thoughts  turn  back  to  the  centuries  when  this  book  was 


222         THE  DEVOTIONAL  ADDRESSES 

written,  we  see  that  Saint  Paul  faced  every  one  of  the 
obstacles  which  confront  us  to-day.  Race  prejudice,  re- 
ligious bigotry,  social  ostracism — he  met  them  all.  And 
yet  there  was  not  one  that  could  not  be  transcended  by  a 
Christ-filled  life.  What  an  encouragement  this  is  to  us 
who  now  face  these  same  obstacles.  We  are  not  preach- 
ing a  local  or  a  provincial  or  a  national  gospel ;  but  a 
gospel  that  is  universal,  international  and,  in  its  great 
principle,  unchanging.  It  is  the  message  that  comes  from 
the  heart  of  our  common  Father  to  man,  His  child. 

But  we  learn  from  our  predecessors  not  simply  that 
it  is  possible  to  overcome  barriers,  but  also  how  this  is  to 
be  done.  It  is  by  the  sharing  of  experience.  If  you  want 
to  bring  a  truth  home  with  power  to  the  hearts  of  men, 
you  must  translate  it  into  life.  Saint  Paul  was  a  theolo- 
gian, and  he  knew  how  to  expound  and  interpret  the 
truth  of  God  with  all  the  resources  of  the  learning  of  his 
day,  when  it  was  an  appropriate  time  to  do  so.  But 
when  he  was  to  preach  at  Corinth,  that  great  city  of  the 
Greeks,  he  put  all  of  his  learning  behind  him,  and  he 
determined  to  know  nothing  but  Jesus  Christ  and  Him 
crucified.  He  knew  that  what  converts  men  is  not  logic, 
but  life,  and  so  he  preached  to  those  cultured,  sophisti- 
cated, skeptical  Corinthians  in  the  spirit  of  the  blind  man 
whom  Christ  had  healed,  who  knew  but  this  one  thing, 
that  whereas  he  had  been  blind,  now  he  saw.  Paul,  too, 
had  had  experience  of  the  redemptive  work  of  Jesus 
Christ,  and  that  experience  constituted  his  gospel.  He 
had  been  a  slave  of  the  law,  seeking  salvation  through 
the  righteousness  of  his  own  works,  and  Christ  had  made 
him  free.  He  had  been  weak  through  the  flesh,  swept  by 
passion,  shaken  by  doubt.  Christ  had  made  him  strong. 
He  had  been  narrow  and  self-centered,  trying  to  crowd 
great  powers  into  little  tasks,  and  Christ  had  led  him 
out  into  the  larger  life,  inviting  him  to  share  with  him 
His  great  work  of  universal  love.  His  experience  was 
a  thing  which  every  man  could  understand,  because  it 
went  down  below  that  which  was  devisive  in  man  to  that 
which  gives  newness  of  aspiration  and  desire,  to  that 
which  makes  us  all  one. 


LESSONS  FROM  EARLY  CHRISTIANS    223 

We,  too,  must  face  a  skepticism  which  finds  our 
preaching  foolishness  and  a  religion  of  external  authority 
which  tries  to  find  some  substitute  for  the  living  Spirit 
which  God  desires  to  impart.  We  know  that  this  is  a 
travesty  of  religion. 

We  know  that  it  is  possible  for  a  man  here  and  now  to 
live  at  his  best  if  only  he  will  take  Christ  for  his  Mas- 
ter. We  believe  it  is  God's  will  to  impart  His  good  gifts 
to  every  child  of  man.  How  shall  we  bring  this  convic- 
tion home  to  those  Avhom  we  would  win — how  else  than 
by  first  realizing  it  in  our  own  lives,  so  that  those  who 
see  us  may  take  knowledge  of  us  that  we  have  been  with 
Jesus,  and  through  the  witness  of  our  own  transformed 
lives  be  led  to  that  Christ  to  whom  we  owe  all  we  are  and 
all  we  shall  become.  In  this  we  are  but  following  the 
example  of  God  Himself.  What  is  the  incarnation  but 
God  teaching  by  experience,  God  entering  into  human 
life  that  He  may  speak  to  men  through  human  lips  all 
those  great  realities  of  love  and  joy  and  peace  that  con- 
stitute His  own  divine  life,  and  that  He  wishes  to  share 
with  us  ? 

We  learn  then  from  those  early  Christians  not  simply 
that  we  may  share  experience,  but  also  what  is  the  nature 
of  this  experience  which  we  are  to  share.  It  is  the  trans- 
formation and  the  enlargement  of  life  which  follows  the 
surrender  of  the  will  to  the  Master  Jesus  Christ.  An 
American  author,  who  knows  France  well,  returning 
after  a  visit  during  this  war,  expressed  surprise  at  the 
new  quality  which  seemed  to  dignify  the  personal  ap- 
pearance of  the  French  people.  It  was  something  quite 
independent  of  the  outward  lines  of  the  face,  a  certain 
dignity  and  beauty  of  expression,  the  cause  of  which  at 
first  was  difficult  to  understand ;  but  a  brief  experience 
soon  revealed  the  secret.  It  was  the  inevitable  enhance- 
ment of  personal  dignity  which  comes  through  the  con- 
sciousness of  serving  a  common  cause.  The  people  of 
France  have  been  lifted  above  themselves  to  a  higher 
loyalty  and  have  been  ennobled  thereby.  It  seems  to  me 
that  one  can  find  no  more  apt  description  of  an  outstand- 
ing quality  of  those  early  Christians  than  this ;  they  were 


224         THE  DEVOTIONAL  ADDRESSES 

men  who  had  been  hfted  above  themselves  to  a  higher 
loyalty,  and  who  had  been  ennobled  thereby. 

And  we  are  told,  too,  what  is  the  source  of  the  new 
power  and  the  new  nobility.  It  is  contact  with  a  larger 
life.  It  is  the  life  of  Jesus  Christ  who,  through  love,  has 
driven  out  the  power  of  selfishness  and  released  the  hid- 
den energies  that  God  has  provided  for  His  larger  and 
better  service.  Is  there  any  message  that  we  could  bring 
that  would  be  more  timely  than  this,  the  message  of  a 
religion  that  releases  and  sets  free  energies  that  have  here- 
tofore been  confined  ?  We  have  been  hearing  during  this 
Congress  of  the  hopefulness  of  these  young  nations. 
There  is  in  them  a  sense  of  unbounded  possibilities.  They 
have  the  forward  look.  No  religion  that  is  simply  a  re- 
ligion of  prohibition  and  of  restriction  can  satisfy  men 
who  feel  within  themselves  the  surging  of  such  a  spirit. 

When  we  listened  to  that  wonderful  address  by  Bishop 
McConnell,  in  which  he  spoke  of  the  new  sense  of  power 
which  modern  science  has  brought  to  men,  we  felt  that 
there  is  now  nothing  impossible.  Those  great  tasks  of 
the  ages  that  hitherto  have  seemed  beyond  our  power, 
the  task  of  overcoming  disease,  the  task  of  putting  an  end 
to  poverty,  appeared  no  longer  insuperable.  And  yet,  we 
must  confess  that  when  we  consider  that  which  has 
hitherto  been  accomplished  by  our  new  resources  our 
hearts  fail.  How  incommensurate  is  that  which  we  have 
done  with  that  which  we  might  have  done !  Some  years 
ago  Mr.  Homer  Folks,  president  of  the  National  Con- 
ference of  Charities  in  the  United  States,  expressed  the 
disappointment  which  had  come  to  the  leaders  of  the 
social  movement,  because  they  had  seen  so  inadequate 
an  outcome  of  their  plans.  He  believed  that  the  cause 
lay  in  this  one  fact,  a  lack  of  adequate  motive.  It  is  not 
knowledge  or  power  that  we  lack,  but  it  is  the  relation  of 
our  power  to  a  higher  loyalty  which  will  command  its  use 
for  the  noblest  ends. 

Last  night  we  followed  Dr.  Mott  with  the  deepest  sym- 
pathy as  he  brought  before  us  the  great  tragedy  that  is 
being  enacted  across  the  sea,  but  of  all  the  parts  of  that 
most  moving  address,  surely  there  was  none  that  moved 


LESSONS  FROM  EARLY  CHRISTIANS    225 

us  more  than  the  revelation  of  the  loyalty,  the  courage, 
the  heroism  and  the  sacrifice  which  is  being  called  forth 
by  this  war.  Why  is  it  that  we  had  to  wait  until  this 
crisis  came  before  that  courage  was  revealed?  Is  it  be- 
cause we  who  are  ministers  of  Jesus  Christ  have  not  yet 
been  able  to  make  men  see  in  Him  a  leader  able  to  com- 
mand their  highest  loyalty,  and  to  deserve  their  utmost 
devotion?  We  are  dealing,  every  one  of  us,  with  men 
and  women  in  whose  breasts  there  lie  locked  to-day, 
resources  of  heroism  and  sacrifice  as  splendid  as  any  that 
are  now  being  shown  on  the  fields  across  the  sea,  if  only 
God  will  give  us  grace  so  to  interpret  our  Master  that 
we  may  command  them  for  His  service  in  the  cause  of 
causes. 

These,  then,  are  the  three  lessons  that  come  to  us  from 
our  predecessors  in  the  past :  First,  that  there  is  no 
barrier  that  can  separate  those  whom  Christ  has  made 
one ;  secondly,  that  God's  method  for  the  overcoming  of 
barriers  is  the  sharing  of  experience ;  thirdly,  that  the 
experience  which  God  would  have  us  share  is  the  en- 
largement and  the  enrichment  of  life  which  follows  the 
surrender  of  the  will  to  the  mastery  of  Jesus  Christ. 

Will  you  bear  with  me  if  I  add  one  more  word?  We 
have  spoken  of  the  discouragement  arising  from  the  in- 
adequate results  achieved  by  some  recent  efforts  toward 
social  betterment ;  but  in  a  broader  survey  we  find  our 
faith  strengthened  by  the  contemplation  of  that  which  has 
already  been  accomplished.  We  have  been  feeling,  I  am 
sure,  every  one  of  us,  the  inspiration  of  this  gathering. 
Our  hearts  have  been  warmed  by  contact  with  those  who, 
unknown  to  us  before,  have  been  working  for  the  same 
ends.  We  realize  that  what  we  are  trying  to  accomplish 
is  only  a  part  of  the  great  task  on  which  many  laborers 
are  engaged.  We  feel  the  remarkable  reinforcement  to 
faith  which  comes  from  comradeship  in  service.  How 
much  more  this  is  true  when  we  let  our  thoughts  slip 
back  over  the  days  that  have  passed  and  remember  the 
conquests  of  those  who  have  gone  before !  If  it  has  ever 
seemed  to  us  to-day  that  our  resources  were  incommen- 
surate with  our  work,  how  much  greater  must  the  con- 


226         THE  DEVOTIONAL  ADDRESSES 

trast  have  seemed  to  them,  to  that  Uttle  company  who 
gathered  in  the  upper  room  before  Pentecost  to  face  the 
task  of  winning  the  world  for  Christ?  The  Master  him- 
self in  that  hour  of  His  loneliness,  when  His  disciples  for- 
sook Him  and  fled,  must  have  felt  this.  Yet  how  won- 
derfully these  centuries  have  confirmed  their  faith! 
From  what  a  vantage  ground  we  may  now  look  forward 
to  our  future !  We  are  no  longer  the  apostles  of  an  un- 
proved religion ;  but  of  one  that  has  been  verified  over 
and  over  again  in  thousands  of  lives. 

We  have  been  carried  through  the  Panama  Canal,  and 
we  have  been  thinking,  many  of  us,  of  those  early  days 
when  the  French  engineers  first  began  their  work,  and 
we  have  been  wondering  at  the  faith  which  made  them 
believe  that  the  task  was  possible.  But  we  do  not  fully 
learn  the  lesson  of  their  faith,  until  we  realize  that  to  the 
resources  that  were  then  at  their  command  the  task  was 
impossible.  And  yet  the  task  has  been  done.  It  is  be- 
cause God  had  in  His  keeping  new  weapons  which  they 
could  not  command,  but  which  those  were  to  use  who 
came  after.  And  so  it  is  in  our  task  of  spiritual  recon- 
struction. We  are  not  shut  up  to  the  resources  which  we 
now  possess,  but  God  has  other  workers  and  other  pow- 
ers in  store.  For  we  are  not  serving  a  dead  but  a  living 
Christ,  a  Christ  to  whom  all  things  are  possible,  a  Christ 
who  has  faced  in  His  own  experience  suflfering  and  sin 
and  yet  has  overcome  them,  the  Christ  who  is  limited  in 
His  power  only  by  men's  willingness  to  be  used,  only  by 
the  completeness  of  the  surrender  of  our  will  to  His  ser- 
vice. 


REALITY  IN  RELIGION 

By  The  Reverend  Henry  Churchill  King, 
DD.,  LL.D. 

President  of  Oberlin  College. 

Delivered  before  the  Congress  on  the  Morning  of 
Tuesday,  February  15,  1916. 

I  am  certain  that  this  theme  was  very  close  to  the 
heart  of  Christ.  He  was  face  to  face  with  a  class  that 
prided  itself  on  being  the  most  religious  class  of  the 
most  religious  people  in  the  world,  and  yet  he  was  com- 
pelled to  believe  that  there  was  in  them  an  utter  ab- 
sence of  all  that  he  believed  was  truly  religious.  There 
is  nothing  strange,  therefore,  about  the  fact  that  in  the 
first  verse  of  the  twelfth  chapter  of  Luke  we  find  him,  as 
I  think  it  is  correctly  rendered  in  the  margin,  saying  unto 
his  disciples,  "First  of  all,  beware  ye  of  the  leaven  of 
the  Pharisees,  which  is  hypocrisy,  falseness,"  and  then  he 
proceeds  to  pack  into  that  small  paragraph  the  motives 
against  falseness  of  life.  It  had  evidently  burned  itself 
into  the  soul  of  Jesus,  that  it  was  possible  for  men  to 
have  started  where  the  Pharisees  started,  in  a  truly  genu- 
ine movement  of  a  sort  of  Puritanism,  and  come  to  the 
place  where  reality  had  gone  out  of  them,  and  where 
they  were  no  longer  representing  in  any  true  sense  in 
their  religious  practices  either  love  to  God  or  love  to 
man.  He  knew  that  everything  was  absolutely  at  stake 
with  his  work  just  at  this  point,  and  that  if  that  leaven 
of  the  Pharisees  got  into  his  disciples,  his  work  was  ut- 
terly fruitless.     So  we  find  him  saying  elsewhere :     "Ye 

227 


228         THE  DEVOTIONAL  ADDRESSES 

are  the  salt  of  the  earth,  but  if  the  salt  have  lost  its 
saltness,  wherewith  shall  it  be  salted?"  That  was  his 
method,  the  contagion  of  the  good  life.  But  the  life 
must  be  sound ;  the  salt  must  not  have  lost  its  saltness ; 
the  light  must  not  have  gone  out ;  the  seed  must  not  be  a 
dead  seed.  Every  bit  of  vitality  in  his  kingdom  depends 
upon  this  utter  reality  on  the  part  of  those  who  are  to  be 
the  good  seed  of  the  kingdom.  Jesus  knew  that  un- 
reality was  a  root  peril,  and  against  that  he  meant  in 
every  conceivable  way  to  guard  his  disciples. 

There  are  two  elements,  I  suppose,  that  condition  the 
reality  of  anything  for  you.  In  the  first  place,  if  the 
thing  is  to  be  real  to  you,  you  must  be  able  to  link  it  up 
with  the  rest  of  the  experience  of  the  life  you  live.  That 
is,  it  must  be  like  enough  to  the  rest  of  the  experience 
of  life,  to  enable  you  to  believe  that  it  belongs  to  the 
same  world.  In  the  second  place,  it  must  be  different 
enough,  to  seem  to  have  some  real  contribution  to  make 
to  life.  Now  these  two  emphases  represent  two  dififer- 
ent  temperaments.  Some  are  inclined  to  emphasize  the 
likeness  of  religion  to  the  rest  of  life,  and  some  are  in- 
clined to  emphasize  the  unique  contribution  of  religion 
to  life.  But  in  fact  neither  can  be  spared.  Both  tem- 
peraments are  needed ;  both  elements  are  required  for 
reality.  We  must  be  able  to  believe  religion  is  like  the 
realest  things  in  our  daily  life,  but  we  must  be  equally 
certain  and  able  to  see  that  absolutely  nothing  can  take 
the  place  of  religion,  however  glorious  the  other  gifts  of 
God. 

On  the  side  of  likeness,  there  are  three  emphases  which 
appeal  to  our  time  and  must  appeal  to  the  Latin  /Ameri- 
cans, too. 

There  is  a  scientific  parallel  upon  which  I  will  not 
speak  further  this  morning.  There  is  the  parallel  of 
aesthetic  values,  and  the  parallel  of  personal  relations. 
Of  the  second,  I  may  not  pause  to  speak,  except  simply 
to  say  that  I  am  persuaded  that  the  way  into  all  the 
great  values  of  life  is  essentially  the  same  way.  You  can 
sum  it  all  up  in  a  single  sentence,  the  great  law  of  life: 
Stay  persistently  in  the  presence  of  the  best  in  the  sphere 


REALITY  IN  RELIGION  229 

in  which  you  seek  achievement,  with  honest  response. 
The  rest  will  largely  take  care  of  itself. 

But  this  morning  I  want  to  dwell  on  the  third  analogy, 
the  analogy  of  personal  relations,  the  thought  of  religion 
as  a  personal  relation  to  men  and  to  God.  For  througli 
this  analogy  there  comes  to  us,  I  believe,  the  surest  sense 
both  of  the  essential  way  in  which  religion  is  knit  up  with 
all  the  rest  of  our  life,  and  of  religion's  indispensable 
and  irreplaceable  contribution  to  life.  In  this  concep- 
tion of  religion  as  a  personal  relation,  I  am  trying  to 
share  with  you  a  point  of  view  which  has  been  worth 
more  to  me  perhaps  than  any  other  single  idea,  both  in 
my  thinking  and  in  my  living.  I  believe  that  the  central 
and  fundamental  thought  of  Jesus  is  involved  in  His 
great  conception  of  God  as  Father, — as  endless,  self-giv- 
ing love.  All  else  in  His  teaching  can  be  derived  from 
that.  It  is  in  harmony  with  that  dominating  thought  of 
God  that  He  elevates  to  supreme  place  the  command : 
"Thou  shalt  love  the  Lord  thy  God  with  all  thy  heart  and 
with  all  thy  soul  and  with  all  thy  mind  and  with  all  thv 
strength,  and  thou  shalt  love  thy  neighbor  as  thyself." 
Jesus  had  just  one  name  for  God,  Father ;  just  one  con- 
ception of  God.  infinite  love  forever  and  forever  pouring 
itself  out  into  the  life  of  His  children.  He  had  one  con- 
ception of  life,  to  learn  to  love.  He  had  one  conception 
of  heaven,  a  life  in  which  love  was  utterly  dominant.  I 
do  not  know  how  one  can  keep  closer  to  the  heart  and 
spirit  of  Jesus  than  to  make  sure  that  right  here  is  the 
secret  of  life ;  that  religion  is  just  such  a  personal  rela- 
tion of  love  to  God  and  love  to  men.  For  if  God  is  a 
person  and  we  are  persons,  then  the  very  essence  of  our 
life  here  is  a  deepening  personal  relation  with  God  and 
with  men.  All  our  highest  aspirations  may  then  be 
summed  up  in  this  desire  for  a  deepening  friendship  with 
God  and  with  men. 

If  this  be  true,  we  need  not  feel  around  in  the  dark  for 
the  conditions  of  a  deepening  spiritual  life ;  they  are  the 
conditions  for  deepening  any  true  friendship.  We  can 
know,  therefore,  what  the  conditions  are,  for  they  are 
essentially  the  same  conditions,  whether  in  relation  to 


230         THE  DEVOTIONAL  ADDRESSES 

God  or  in  relation  to  men.  The  relation  to  God  will  re- 
quire essentially  the  same  basis  that  every  true  friend- 
ship requires.  And  it  will  deepen  upon  the  same  con- 
ditions.   Let  us  see  how  completely  this  law  holds. 

In  the  first  place,  beneath  every  true  friendship,  hu- 
man or  divine,  there  must  lie  the  same  three-fold  foun- 
dation: mutual  self-revelation  and  answering  trust,  mu- 
tual self-surrender,  and  some  deep  community  of  inter- 
ests. 

First  of  all,  at  the  base  of  every  friendship  worthy 
of  the  name,  human  or  divine,  there  must  be  laid  mutuai 
self-revelation  and  answering  trust.  There  never  was  a 
true  friendship  that  did  not  have  that  basis.  All  deepen- 
ing of  personal  relations  involves  such  increasing  revela- 
tion and  answering  trust.  And  the  friendship  requires  a 
double  trust.  If  the  friendship  is  worth  talking  about, 
there  must  be  faith  in  the  character  of  each  other  and 
faith  in  the  love  of  each  other.  And  this  double  faith 
implies  continuing  mutual  self-revelation.  It  is  a  trust 
rationally  based  upon  such  revelation.  So,  too,  God  does 
not  ask  us  to  trust  him  without  the  revealing  of  his  very 
heart  in  Christ.  It  is  not  a  trust  without  self-revelation 
which  he  asks  from  us,  but  a  trust  upon  revelation.  Are 
we  resting  in  the  comfort  of  that  assured  revealing?  It 
is  no  wonder,  then,  that  Christianity  is  preeminently  a 
religion  of  faith.  It  could  not  be  otherwise,  for  it  has  to 
do  with  the  supreme  revelation  of  the  supreme  personal- 
ity. The  terms  "revelation"  and  "trust,"  therefore,  are 
not  peculiar  to  religion  at  all,  though  we  often  so  think. 
And  the  trust  is  a  mutual  trust,  it  should  be  remembered, 
even  in  relation  to  God.  God  does  not  merely  ask  us 
to  trust  him,  he  trusts  us.  More  wonderful  even  than 
Christ's  faith  in  God  is  his  matchless  faith  in  men.  The 
most  priceless  Interests  of  this  kingdom  of  His,  the  things 
dearest  to  His  heart,  God  commits  in  trust  to  us.  He 
trusts  us. 

In  the  second  place,  at  the  base  of  any  friendship  worth 
talking  about,  there  must  be  mutual  self-surrender.  Per- 
haps the  best  definition  we  have  of  love  is  the  giving  of 
the  self,  not  things  or  a  certain  kind  of  treatment.    If  in 


REALITY  IN  RELIGION  231 

any  personal  relation  we  suspect  that  our  friend  is  giv- 
ing himself  less  and  less,  and  lest  we  should  guess  it,  is 
even  more  punctilious  in  the  bestowal  of  things  and  in 
his  outward  treatment  of  us,  we  are  utterly  dissatisfied. 
For  what  we  seek  in  friendship  is  not  things  or  a  cer- 
tain kind  of  treatment,  but  our  friend's  self.  There  is 
no  substitute  for  this  giving  of  self.  And  the  depth  of 
the  friendship  depends  on  the  completeness  with  which 
the  self  is  given,  the  significance  of  the  friendship  upon 
the  richness  of  the  self  given.  I  owe  to  my  closest 
friends  not  only  that  I  should  give  myself  as  completely 
as  possible  in  the  friendship,  but  that  I  should  bring  to 
them  also  a  growing  and  enriching  self.  I  have  no  right 
to  bring  back  to  my  friend — I  have  no  right  to  bring  back 
to  my  God — this  year  a  self  no  larger,  no  finer,  no  richer 
than  last  year.  I  owe  in  all  personal  relations  the  grow- 
ing self.  The  demand  for  a  surrender  of  ourselves  is 
thus  no  demand  peculiar  to  God,  and  no  demand  arbi- 
trary in  God.  Religion's  call  for  complete  self-surrender, 
for  absolute  consecration,  is  of  the  same  kind  precisely 
as  that  we  make  in  the  closest  friendships.  The  selfish 
man  simply  cannot  get  the  best  out  of  friendship.  If  he 
is  not  willing  to  pay  the  cost  of  friendship  and  glory  in 
the  cost,  it  is  impossible  that  the  relation  should  give  him 
its  richest  reward.  It  is  strange,  when  one  stops  to 
think  about  it,  that  this  demand  for  complete  self-giving, 
the  necessity  of  which  we  recognize  so  fully  in  our  human 
relations,  should  seem  to  us  so  cold  and  chilling  in  our 
relation  to  God.  And  the  demand  for  complete  self- 
surrender  to  God  is  no  arbitrary  demand  either.  Be- 
cause it  is  only  as  we  give  ourselves  completely  to  Him 
that  He  can  give  himself  in  the  measure  that  He  would 
to  us. 

There  are  two  opposing  instincts  in  men,  neither  of 
which  can  be  satisfied  apart  from  relation  to  God.  One, 
the  instinct  for  absolute  devotion,  the  other  the  insatiable 
thirst  for  love.  It  is  the  inevitable  solitariness  of  the 
human  soul  that  must  drive  us  all  ultimately  back  to  God. 
What  a  merest  fraction  of  our  inner  life  even  those  that 
stand  closest  to  us  ever  know  or  can  know !    One  comes 


232         THE  DEVOTIONAL  ADDRESSES 

finally  to  say,  therefore,  not  with  the  old  sense  of  dread, 
but  with  a  new  feeling  of  great  thanksgiving,  "Oh,  Lord, 
thou  hast  searched  me  and  known  me."  And  just  as  any 
great  friendship  is  not  a  lessening  of  life,  but  a  great  en- 
largement of  it,  so  this  absolute  surrender  which  a  man 
makes  of  himself  to  God,  is  no  "weakening  denial  of 
self,"  as  one  has  said,  but  a  "strengthening  affirmation 
of  self." 

But  mutual  self-revelation  and  answering  trust  and 
mutual  self-surrender  both  point  forward  to  a  third  ele- 
ment in  the  basis  of  every  true  friendship,  to  some  deep 
community  of  interests.  It  is  not  necessary  that  my 
friend  should  agree  with  me  in  all  my  whims  or  fancies 
or  hobbies  or  even  in  my  occupations.  Perhaps  in  some 
respects  it  is  even  better  that  he  should  have  others.  But 
it  is  essential,  in  any  completely  satisfactory  friendship, 
that  there  should  be  agreement  as  to  the  great  abiding 
aims  and  purposes  and  ideals.  When  Paul  wrote  to  the 
Corinthians  that  they  were  not  to  be  unequally  yoked 
together  with  unbelievers,  he  did  not  think  of  himself  as 
cutting  them  off  from  some  great  privilege,  but  as  rather 
virtually  saying  to  them :  "I  would  save  you  if  I  might 
from  the  most  tragic  sorrow  that  can  come  into  the  life  of 
a  man — finding  himself  knit  up  in  the  closest  conceivable 
relations  with  another  life  from  which  he  must  neverthe- 
less be  shut  off  in  his  own  highest  moments."  We  can- 
not be  satisfied  in  a  friendship  in  which  the  supreme 
goals  are  not  the  same.  It  is  curious  that  it  was  a 
daughter-in-law  that  gave  to  a  mother-in-law  what  has 
seemed  through  the  centuries  an  ideal  expression  of  this 
necessity  for  a  deep  community  of  interests:  "Whither 
thou  goest,  I  will  go ;  and  where  thou  lodgest,  I  will 
lodge ;  thy  people  shall  be  my  people,  and  thy  God  my 
God :  where  thou  diest,  will  I  die,  and  there  will  I  be 
buried :  the  Lord  do  so  to  me,  and  more  also,  if  aught 
but  death  part  thee  and  me."  Something  like  that  there 
must  be  in  all  the  highest  friendships.  I  must  be  able 
to  look  into  the  eyes  of  my  friend  and  say,  "The  interests, 
dear  friend,  that  are  supreme  for  thee  shall  be  supreme 


REALITY  IN  RELIGION  233 

that  was  to  characterize  His  disciples:  "Thy  kingdom 
come,  thy  will  be  done,"  He  was  asking  the  disciples 
once  more  to  look  up  into  the  face  of  the  Father  and 
say,  the  interests,  O  God,  which  are  supreme  for  Thee 
shall  be  supreme  for  me. 

Upon  this  three-fold  basis  of  mutual  self-revelation 
and  answering  trust,  mutual  self-surrender  and  some 
deep  community  of  interests,  every  true  friendship, 
whether  with  men  or  with  God,  must  proceed  to  build. 
And  our  experiences  in  human  relations  suggest  the  plain 
conditions  upon  which  the  friendship  with  God  too  may 
deepen. 

In  the  first  place,  any  high  friendship,  it  is  well  to 
remember,  is  much  more  an  unconscious  growth  than  it 
is  a  work  of  conscious  arrangement.  One  cannot  make  a 
great  friendship  to  order.  The  growth  of  friendship 
is  a  life  process ;  and  as  in  the  growth  of  a  plant,  so 
in  the  growth  of  the  human  soul,  the  fundamental 
thing  is  the  steadfast  fulfilment  of  the  conditions  of 
growth. 

In  the  second  place,  we  are  not  to  expect  continuous 
emotion.  There  are  great  differences  here,  no  doubt, 
with  different  dispositions.  But  the  seeking  of  a  con- 
tinuous emotional  experience  as  such  is  quite  sure  to 
make  abnormal  either  the  human  or  the  divine  friendship. 
No  acquaintance  will  stand  constant  introspection.  Here, 
too,  our  main  business  is  to  fulfil  the  conditions  upon 
which  a  true  love  may  grow,  and  count  confidently  upon 
the  results.  Healthful  emotion  in  any  personal  relation 
comes  incidentally.  It  should  not  be  sought  as  an  end 
in  itself. 

In  the  third  place,  the  main  factor  in  deepening  ac- 
quaintance is  association.  Acquaintance  is  not  the  prod- 
uct of  certain  rules,  but  rather  the  unconscious  result  of 
much  association.  The  law  is  a  very  plain  one :  we  be- 
come like  those  with  whom  we  constantly  are,  to  whom 
we  look  in  admiration  and  love,  and  who  give  them- 
selves unstintedly  to  us.  There  is  no  cheaper  way  than 
this  into  the  riches  of  a  great  friendship,  whether  with 
men  or  with  God.     We  are  to  abide  in  Christ.     We  are 


234         THE  DiEVOTIONAL  ADDRESSES 

to  stay  persistently  face  to  face  with  God's  great  self- 
revelation  in  Christ,  until  we  reflect  even  unconsciously 
the  divine  image. 

In  the  next  place,  association  means  practically,  of 
course,  the  giinng  of  time.  No  acquaintance  can  become 
deep  without  time  being  given.  We  have  grown  away 
from  the  friends  of  our  early  life,  because  we  have  given 
no  time  to  keep  the  friendships  knit  up.  We  require  the 
continually  recurring  associations  of  the  home  life  to 
make  the  family  relationships  what  they  ought  to  be.  It 
is  simply  good  sense  for  two  men  who  have  formed  a 
great  friendship,  and  wish  it  to  continue,  to  cherish  it  by 
insuring  some  regular  times  and  places  of  meeting,  that 
they  may  keep  their  friendship  knit  up  through  continued 
association.  Just  here  lies  the  special  significance,  in 
the  religious  life,  of  daily  time  for  Bible  study  and  for 
prayer.  They  are  to  give  God  opportunity  with  us ;  they 
are  to  insure  that  steadiness  of  association  with  him  that 
is  essential  to  any  deepening  of  the  divine  friendship. 
We  may  well  remember  also  the  significance  of  the  occa- 
sional longer  times  of  association.  You  may  have  known 
what  it  means  to  have  been  shut  up  for  several  days 
perhaps  in  close  association  with  a  friend  whom  you  had 
before  known  rather  casually,  and  you  have  realized  how 
much  the  friendship  deepened  under  this  more  constant 
association,  even  though  it  continued  through  no  long 
period.  So,  too,  in  our  relation  to  God,  the  occasional 
longer  tim_e  given  to  putting  ourselves  really  and  con- 
cretely in  the  presence  of  the  life  of  Christ  in  the  Word, 
may  do  great  things  in  deepening  our  life  with  God, 

All  friendship  requires,  too,  if  it  is  to  grow  in  signifi- 
cance, in  accordance  with  fundamental  psychological 
principles,  that  it  should  be  expressed.  The  psychologi- 
cal law  is  a  very  simple  one :  That  which  is  not  expressed 
dies.  And  friendship  needs  expression  in  many  ways,  for 
in  all  our  personal  relations  dumbness  of  various  kinds 
is  likely  to  grow  upon  us,  especially  in  the  case  of  North- 
ern peoples. 

Any  friendship  needs,  at  times  at  least,  expression  in 
word.      It    is    said    of    Nathaniel    Bowditch,    the    great 


REALITY  IN  RELIGION  235 

mathematician  and  navigator,  that  he  made  it  a  rule  of 
his  life  never  to  allow  his  wife  to  come  into  his  presence 
without  expressing  his  pleasure  in  her  being  there.  And, 
as  some  one  has  remarked,  "That  was  a  very  good  rule 
of  navigation."  And  in  our  relation  to  Christ,  we  are 
not  to  underestimate  the  value  of  simple  witness.  Have 
we  made  it  clear  to  any  one,  just  how  much  Christ  really 
means  to  us,  how  surely  the  very  roots  of  our  life  are  in 
him? 

And  a  growing  friendship  requires  the  expression  of 
seeking  to  please  in  little  things.  Perhaps  the  best  test 
of  a  true  love  is  to  be  found  just  here.  We  allow 
little  differences  to  grow  up  that  end  in  spoiling  great 
friendships.  We  dwell  on  little  annoyances  and  permit  to 
ourselves  a  spirit  that  complains  about  trifles.  And  it  is 
in  just  these  ways  perhaps  that  we  may  most  surely  spoil 
and  embitter  both  the  relation  to  men  and  the  relation 
to  God. 

Friendship  requires  the  expression  also  of  gratitude. 
Gratitude  expressed  has  rare  power  to  bring  men  to- 
gether, and  to  bring  men  near  to  God.  I  think  there  are 
few  things  that  so  draw  the  souls  of  men  to-  each  other 
as  the  expression  of  gratitude.  It  means  very  much  to 
you,  when  your  friend  puts  his  arm  through  yours  to  say, 
"I  just  wanted  to  tell  you  how  much  it  has  meant  to  nie 
through  the  years  that  you  have  stood  side  by  side  with 
me  in  this  life  and  work."  I  wonder  if  children  are  ful- 
filling the  duty  which  they  here  owe  to  parents,  or  par- 
ents to  children  ?  I  suspect  that  there  are  very  few  harder 
moral  struggles  made  than  those  that  are  sometimes  made 
by  little  children ;  and  there  is  nothing  in  God's  world 
better  worth  recognizing  than  success  on  the  part  of  a 
child  in  such  a  struggle.  Have  we  made  it  clear  to  our 
children  how  much  we  prize  their  fidelity,  their  thought- 
fulness,  their  love?  And  in  like  manner  it  behooves  one 
not  infrequently,  with  careful  thoughtfulness,  to  count  up 
before  God  his  abounding  mercies,  and  to  find  oneself 
drawn  into  that  closeness  of  relation  to  God  that  can 
hardly  otherwise  so  come. 
And  love  is  to  be  expressed,  too,  by  sharing  burdens. 


236         THE  DEVOTIONAL  ADDRESSES 

To  refuse  to  let  your  friend  into  your  inner  struggle  and 
burden  means  often  simply  keeping  him  out  of  the  deep- 
est part  of  your  life,  treating  him  like  a  child.  I  am 
sure  we  often  make  serious  mistakes  here  in  the  closest 
home  relations.  In  our  desire  to  spare  anxiety  to  those 
we  love,  we  really  succeed  only  in  shutting  them  out 
from  our  realest  life.  Christ  did  not  treat  us  in  that  way. 
"Ye  are  they  which  have  continued  with  me  in  my  temp- 
tations," he  says.  We  are  to  share  in  his  cup  and  in 
his  baptism.  It  is  a  part  of  the  glory  and  honor  that 
Christ  conferred  upon  his  followers. 

And  this  means,  finally,  that  love  must  express  itself 
by  sacrifice.  For  love  that  has  cost  us  nothing  is  not 
likely  to  mean  much  in  the  beginning,  nor  to  grow  to 
much  in  the  end.  As  Matheson  said :  "If  Thou  art  love, 
then  Thy  best  gift  must  be  sacrifice.  In  that  light  let 
me  search  Thy  world."  In  the  end  we  know  nothing  so 
precious  in  life  as  this  sacrificial  love.  It  is  God's  great- 
est gift  to  us,  it  may  be  our  greatest  gift  to  other  men 
and  to  God. 


CHRIST'S  VISION  OF  THE  UNITY  OF  ALL 
BELIEVERS 

By  The  Reverend  Paul  de  Schweinitz,  D.D, 

Vice-President  of  the  Moravian  Church  in  America. 

Delivered  before  the  Congress  on  the  Morning  of 
Wednesday,  February  16,  1916. 

We  are  all  familiar  with  the  classic  passage  in  the 
"High  Priestly  prayer"  in  which  our  Lord  expressed  His 
yearning  that  all  who  believed  on  Him  should  be  one. 
We  have  heard  that  emphasized  again  and  again.  Have 
v/e  ever  thought  that  He  did  not  utter  this  longing  until 
just  on  the  eve  of  his  sacrificial  death?  It  was  when 
the  full  meaning  for  Himself  of  the  redemption  He  was 
working  out  loomed  large  before  Him  that  His  heart 
yearned  for  the  assurance  that  all  those  for  whom  He 
was  laying  down  His  life  would  be  one. 

In  the  parable  of  the  Good  Shepherd  the  matter  is  first 
stated  parabolically.  "The  good  shepherd  layeth  down 
his  life  for  the  sheep."  But  then  He  becomes  distinctly 
personal  and  says :  "I  lay  down  my  life  for  the  iheep." 
And  then  He  continues :  "Other  sheep  I  have  which  are 
not  of  this  fold;  they  also  I  must  bring,  and  they  shall 
hear  My  voice,  and  they  shall  become  one  flock  and  one 
shepherd."  Please  keep  now  before  your  mind  this  pas- 
sage and  in  connection  therewith  the  words  of  the  prayer, 
"that  they  may  all  be  one,  that  the  world  may  know 
that  thou  didst  send  Me." 

237 


238         THE  DEVOTIONAL  ADDRESSES 

Possibly  the  interpretation  to  which  I  wish  to  call  your 
attention  at  this  time  may  not  be  the  one  you  are  accus- 
tomed to  associate  with  these  words.  Far  be  it  from  me 
to  presume  to  limit  the  divine  prevision  of  our  Lord  as 
to  what  divisions  might  arise  among  His  followers  in 
the  days  to  come.  But  do  you  really  imagine  when  our 
Lord  spoke  these  words  about  the  one  flock  and  about 
His  earnest  desire  that  all  His  followers  should  be  one 
that  He  could  have  been  thinking  of  Baptists  and  Metho- 
dists and  Presbyterians  and  Congregationalists,  of 
Romans,  Anglicans  and  Protestants  ?  Can  He  have  been 
thinking  even  of  Lutheranism,  or  Calvinism,  or  Arminian- 
ism?  Were  His  thoughts  revolving  around  "filioque," 
and  anticipating  the  great  division  between  the  Latin 
and  Greek  Churches?  Do  you  believe,  when  He  was 
asking  His  Father,  our  Father,  the  greatest  petition  of 
His  life,  that  He  was  thinking  of  "faith  and  orders"? 
There  was  no  "faith"  and  no  "orders"  in  those  days. 
There  was  but  one  faith,  the  one  faith  in  Him  who  was 
about  to  lay  down  His  life  for  the  sheep. 

What  are  the  only  antitheses  mentioned  in  the  New 
Testament  ?  Jew  and  Gentile,  bond  and  free,  male  and 
female.  The  unity  of  all  believers  which  Christ  seemed 
to  have  had  in  mind  was  that  unity  which  would  in  mat- 
ters of  faith  and  relationship  to  God  obliterate  all  dif- 
ferences of  social  condition,  of  sex  and  of  race — those 
were  the  antagonisms  of  the  New  Testament  days  and  of 
the  early  centuries. 

Christ  brought  this  yearning  of  His  heart  into  distinct 
and  direct  relation  with  His  sacrificial,  vicarious  and 
atoning  death.  It  seems  to  me  that  He  could  not  imagine 
— I  speak  of  Him  as  a  man,  you  understand — that  any 
one  whom  He  had  purchased  at  the  price  of  His  own  life 
could  be  at  variance  with  any  one  else  who  had  been 
purchased  at  the  same  price,  with  any  one  who  had  had 
the  same  experience.  The  immediate  question  was  not  of 
faith  and  order,  nor  of  polity  and  administration,  nor  of 
diversities  of  gifts.  The  unity  desired  was  too  sacred, 
too  holy,  to  be  dependent  upon  such  things.  The  price 
paid  for  it  was  stupendous,  involving  as  it  did  the  empty- 


CHRIST'S  VISION  OF  UNITY  239 

ing  of  Himself  of  His  very  deity  in  order  that  He  might 
make  this  supreme  sacrifice.  And  it  would  seem  that  no 
one  could  grasp  that  and  understand  it,  and  yet  be  at 
variance  on  those  things  which  divide  modern  Christians. 

Christ  never  lost  sight  of  the  fact  that  He  was  the 
Savior  of  the  world.  Even  in  the  very  beginning  of  the 
New  Testament  revelation,  any  one  who  came  into  close 
enough  touch  with  Him  to  catch  a  glimpse  of  His  vision 
saw  the  same  thing.  John  the  Baptist,  the  first  time  he 
officially  met  Him,  said :  "Behold  the  Lamb  of  God  which 
beareth,  which  taketh  away  the  sin  of  the  zvorld."  When 
the  people  of  Samaria  were  no  longer  dependent  upon 
the  testimony  of  the  woman,  having  come  face  to  face 
with  Him,  and  having  heard  Him  speak,  they  said: 
"Now  we  know  for  ourselves  that  this  is  indeed  the 
Savior  of  the  world."  What  was  His  vision  of  the  unity 
of  all  believers?  He  had  something  in  mind  far  more 
fundamental  than  faith  and  order  and  polity  and  admin- 
istration. It  was  the  overcoming  of  the  fundamental  dif- 
ferences of  social  status,  class,  sex  and  race.  He  voiced 
this  longing,  as  I  have  just  said,  only  a  few  hours  before 
His  offering  up.  Will  you  mark  that  in  that  same  night 
He  gave  us  His  last,  His  great,  and  His  new  command- 
ments, all  culminating  at  that  one  supreme  hour. 

First  of  all,  was  His  last  great  commandment,  ex- 
pressing the  yearning  of  His  heart:  "This  do  in  re- 
membrance of  Me."  It  is  part  of  the  tragedy  of  the  de- 
velopment of  Christianity,  that  the  one  sacrament  that 
was  intended  by  our  Lord  to  bind  us  together  has  been 
the  source  of  the  bitterest  of  theological  controversies. 
Doubtless  even  we  ourselves,  here  assembled,  differ  in 
the  understanding  of  that  sacred  rite.  But  I  do  believe 
there  is  one  point  on  which  we  can  all  unite,  "This  do  in 
remembrance  of  Me."  (We  do  remember  Christ  when 
we  eat  of  this  supper.) 

Then  comes  the  last  great,  new  commandment.  "A 
new  commandment  I  give  unto  you  that  ye  love  one  an- 
other even  as  I  also  have  loved  you."  The  Church  has 
recognized  the  supreme  importance  of  this  command- 
ment.   It  has  named  one  of  its  high  days  after  this  com- 


240         THE  DiEVOTIONAL  ADDRESSES 

mandment,  Maundy-Thursday.  Maundy  is  an  early 
Anglo-Saxon  corruption  of  the  Latin  mandatum  (com- 
mandment). That  is  where  the  name  comes  from.  We 
hear  it  said  again  and  again  that  the  great  ethical  teach- 
ing of  our  Lord  was  love.  "Thou  shalt  love  the  Lord 
thy  God  with  all  thy  heart  and  with  all  thy  soul  and  with 
all  thy  mind  and  with  all  thy  strength ;  and  thou  shalt 
love  thy  neighbor  as  thyself."  And  yet  we  all  know 
when  we  stop  to  think,  that  that  is  not  New  Testament 
ethics.  It  is  Old  Testament  ethics.  The  one  passage  is 
from  Deuteronomy,  the  other  from  Leviticus.  What  our 
Lord  did  was  to  expand  the  meaning  of  "neighbor"  and 
to  define  "love."  This  is  His  definition,  "that  ye  love  one 
another  even  as  I  have  loved  you,  that  men  may  know 
that  ye  are  my  disciples."  How  did  He  love?  "I  lay 
down  my  life  for  the  sheep."  If  we  believe  ourselves  to 
be  redeemed  at  the  price  of  the  blood  of  the  Son  of  God, 
and  love  as  He  loved,  can  we  be  divided  from  brethren 
who  were  bought  with  the  same  price  and  who  are  sup- 
posed to  be  loving  as  the  Lord  loved? 

And  the  third,  last,  great,  new  petition  was  founded  on 
the  basis  of  this  whole  theme,  when  He  prayed  "that 
they  may  be  one  even  as  we  are  one,  Thou  in  me  and  I 
in  Thee  and  we  in  them,  that  the  world  may  know  that 
Thou  didst  send  me."  I  need  not  develop  that  further 
now,  because  all  our  present  thoughts  grow  out  of  that 
text. 

Then  He  made  the  great  sacrifice,  offering  up  His  life 
on  the  cross,  and  completing  the  work  of  redemption. 
Then  after  His  glorious  resurrection  He  gave  the  fourth, 
last  great  commandment,  the  Great  Commission,  "Go  ye, 
therefore,  into  all  the  world  and  preach  the  Gospel  to 
every  creature,  making  disciples  of  all  nations."  And  do 
you  not  see  that  it  is  the  fulfilment  of  that  last  commis- 
sion that  is  going  to  bring  about  the  fulfilment  of  His 
last  great  commandment  and  of  His  last  great  petition? 
Is  it  not  doing  so  already  ?  Is  it  not  true  that  the  modern 
apostles  to  the  Gentiles  are  the  ones  who  are  making  the 
imity  of  all  believers  a  reality?  They  are  the  pioneers  in 
learning  to  love  the  brother  for  whom  Christ  died,  in 


CHRIST'S  VISION  OF  UNITY  241 

such  a  way  that  distinctions  of  social  condition,  of  intel- 
lectual development,  even  of  sex  and  of  race  are  being 
obliterated.  Have  we  not  heard  again  and  again  on  the 
floor  of  this  Congress  that  the  very  first  essential  of  all 
missionary  work  is  the  casting  aside  of  the  assumption  of 
Anglo-Saxon  superiority,  of  which  we  all  become 
ashamed,  when  we  understand  the  real  situation? 

I  love  to  illustrate  this  wonderful  power  by  two  let- 
ters from  one  woman,  called  to  work  among  the  most  de- 
graded people,  perhaps,  to  be  found  on  the  face  of  the 
earth.  It  was  in  1891  that  a  young  married  couple  went 
out  to  minister  unto  the  Papuans  of  North  Queensland 
in  Australia.  They  landed  in  a  spot  where  only  a  few 
days  before  there  had  been  a  cannibal  feast.  These  Pap- 
uans had  been  hunted  and  shot  down  like  rabbits,  because 
they  were  not  considered  to  be  real  human  beings.  The 
woman  wrote  her  first  letter  home  and  said,  "T  cannot 
stay  here.  It  is  too  awful,  too  repulsive."  But  she  stayed, 
and  by  and  by  her  husband  died,  laying  down  his  life 
in  a  pestilential  fever.  The  Board  wrote  to  her  and  bade 
her  come  home.  And  this  time  she  wrote,  'T  cannot  come 
home,  for  I  love  these  people."  The  Lord's  words  bore 
their  own  fruit.  He  knew  that  He  was  providing  for  the 
fulfilment  of  the  yearning  of  His  own  heart,  when  He 
gave  us  this  commandment  which  must  bring  about  the 
fulfilment  of  His  desire. 

Christ's  conception  of  the  unity  of  all  believers  involves 
rising  superior  to  national  and  racial  feelings  and  work- 
ing together  in  harmony  because  of  His  indwelling  love. 
Can  this  be  done?  May  the  Moravian  Church  furnish 
some  illustrations  ?  It  is  an  organic  unity  throughout  the 
world.  Its  mission  Board  is  an  international  Board  by 
constitutional  requirement,  consisting  of  one  American, 
one  Englishman,  one  German,  and  two  chosen  from  the 
Church  at  large.  Its  office  is  in  Herrnhut  in  Saxony  in 
Germany.  Even  now,  in  the  midst  of  this  world  war, 
those  five  men  are  seated  around  the  green  covered  table 
in  the  conference  chamber  and  are  working  together  in 
harmony. 

In  Nicaragua,  on  the  actual  mission  field,  there  are 


242         THE  DEVOTIONAL  ADDRESSES 

working  together  in  harmony  for  Christ's  sake,  in  spite 
of  sharp  national  sympathies  widely  divergent,  German, 
British  and  American  missionaries.  Likewise  on  the  vari- 
ous West  Indian  islands  there  are  British,  German  and 
American  citizens  working  together  as  Moravian  mis- 
sionaries. On  the  borders  of  Tibet,  among  the  Himala- 
yan mountains,  in  so  far  as  they  have  not  been  interned 
there  are  Swiss,  German  and  British  engaged  in  the 
same  mission.  In  South  Africa  there  are  Scandinavian, 
German  and  Dutch  Moravians  striving  together  in  a 
British  land  to  build  up  the  Kingdom  of  Christ.  In  Lab- 
rador, Germans  and  British  are  working  together  in  the 
Moravian  Mission  in  that  bleak  land.  They  have  not 
lost  their  national  sympathies,  but  they  are  striving  to 
be  one,  because  Christ  has  died  for  them  and  they  are 
seeking  to  win  others  for  whom  Christ  has  likewise  died. 
In  the  home  lands  the  feelings  are  exceedingly  tense, 
and,  as  usual,  it  is  the  missionaries  on  the  field  who  must 
write  home  and  plead  for  the  preservation  of  the  unity. 

We  speak  of  international  marriages.  I  too  can  speak 
of  international  marriages  where  the  attraction  was  not  a 
ducal  crown  or  a  titled  name.  I  can  name  a  man  born 
aimid  the  ice-clad  crags  of  inhospitable  Labrador  and  a 
woman  born  on  the  sun  and  wind-swept  veldts  of  South 
Africa  uniting  in  marriage  to  serve  the  Volhynian  immi- 
grant in  northwestern  Canada.  Such  are  international 
marriages  within  the  Moravian  Church.  I  could  name  a 
German-born  Moravian  missionary  who  has  married  an 
American  wife,  whose  sons  were  being  educated  in  Eng- 
land and  have  now  enlisted  in  the  British  army,  and  are, 
perforce,  fighting  against  the  German  army,  in  which  are 
the  sons  of  other  Moravian  missionaries.  Such  is  the 
pathos  of  Moravian  international  marriages  at  the  pres- 
ent time. 

Can  the  unity  of  believers  be  maintained  under  such 
conditions?  Only  the  event  can  prove  it,  but  we  hope 
and  pray  that  the  love  of  Christ  constraining  and  con- 
trolling each  individual  will  be  sufficient  unto  the  pres- 
ervation of  the  Unity. 

We  now  see  the  possible  scope  of  the  prayer  of  our 


CHRIST'S  VISION  OF  UNITY  243 

Lord  that  all  may  be  one,  how  it  may  overcome  differ- 
ences not  only  of  faith  and  order,  polity  and  administra- 
tion and  diversities  of  gifts,  but  even  those  inscrutable, 
deep,  almost  inexplicable  feelings  arising  out  of  racial 
divergences.  Will  the  Christian  world  prove  this  true  to- 
day? Zinzendorf  was  often  asked,  and  his  followers 
after  him,  "Why  do  you  send  your  brethren  only  to  the 
Negroes,  the  Hottentots,  the  Kaffirs,  and  the  Basantus 
and  to  the  Papuans?"  And  the  answer  through  all  the 
centuries  has  been,  "Because  the  joy  of  Him  who  yearned 
to  see  the  travail  of  his  soul  could  not  be  complete  if 
there  were  not  the  Brown  and  the  Red  and  the  Black  and 
the  Yellow  brethren  there."  Christ  laid  down  no  differ- 
ent method  of  their  being  brought  to  know  their  Savior 
than  that  used  with  other  nations  and  races  of  the 
world.  Must  we  not  believe  that  if  all  Christians, 
including  ourselves,  could  but  catch  a  glimpse  of  the 
vision  of  Christ  and  realize,  each  individual  one  of  us, 
that  this  salvation  which  we  profess  to  have,  has  been 
purchased  by  His  blood, — that  we  could  no  longer  defeat 
the  longings  of  the  Savior's  heart?  Must  not  all  these 
divisive  forces  yield  and  by  and  by  all  these  diffierent 
racial  streams  flow  into  loving-  brotherhood? 


THE  RECOVERY  OF  THE  APOSTOLIC  CONCEP- 
TION OF  GOD 

By  The  Reverend  Lemuel  Call  Barnes,  D.D. 

Field  Secretary  of  the  American  Baptist  Home 
Mission  Society. 

Delivered  before  the  Congress  on  the  Morning  of 
Thursday,  February  17,  1916. 

The  recovery  of  the  apostoHc  conception  of  God.  Cer- 
tainly no  one  of  us  would  have  ventured  to  suggest  for 
himself  a  theme  of  such  vastness.  Perhaps  my  safest 
way  is  to  keep  rather  close  to  the  apostolic  record  in  con- 
sidering it.  Some  one  has  said  that  no  two  men  pro- 
nounce the  monosyllable,  which  is  our  name  for  the 
Deity,  in  exactly  the  same  way.  This  may  be  an  exag- 
geration as  far  as  pronouncing  the  word  is  concerned, 
but  it  is  literally  true  that  no  two  human  beings  have  the 
same  conception  of  God.  It  is  utterly  impossible  that 
the  bush-Negro  and  the  university  professor  should  have 
the  same  conception  of  God  in  circumference.  Their 
conceptions  might  have  a  common  center. 

We  naturally,  and  I  suppose  rightly,  think  that  the 
apostolic  conception  of  God  included  all  the  realities  in 
every  previous  conception  of  God.  It  was  certainly  built 
on  the  Old  Testament  idea  and  must  have  contained 
whatever  is  scientific  and  eternal  in  the  early  ethnic  con- 
ceptions of  God — that  is,  it  must  have  contained  these 
elements,  if  it  was  supreme  and  final.  Our  only  perti- 
nent and  natural  question,  therefore,  is  not  what  were 
the  features  held  in  common  with  other  conceptions  of 
God,  but  what  was  the  unique  feature  in  the  apostolic 

244 


APOSTOLIC  CONCEPTION  OF  GOD       245 

conception  of  God?  In  the  eighth  chapter  of  Romans, 
14-17,  we  get  as  good  a  condensation  of  this  conception 
as  in  almost  any  other  place :  "F"or  those  who  are  led  by 
God's  spirit  are  all  of  them  God's  sons."  They  have  not 
for  the  second  time  acquired  the  consciousness  of  being 
slaves — a  consciousness  which  fills  them  with  terror ;  but 
they  have  acquired  a  deep  inward  conviction  of  having 
been  adopted  as  sons — a  conviction  which  prompts  them 
to  cry  aloud,  "Abba!  our  Father!"  The  Spirit  Himself 
bears  witness,  along  with  our  own  spirits,  to  the  fact  that 
we  are  children  of  God ;  and  if  children,  then  heirs  too — 
heirs  of  God  and  co-heirs  with  Christ ;  if  indeed  we  are 
sharers  in  Christ's  sufferings,  in  order  that  we  may  also 
be  sharers  in  His  glory." '  Recollect  the  paean  with 
which  this  chapter  ends  and  its  final  declaration  that  no 
"created  thing  will  be  able  to  separate  us  from  the  love 
of  God  which  rests  upon  us  in  Christ  Jesus  our  Lord." 
This  is  the  unique  element  in  the  apostolic  conception  of 
God.  If  we  turn  from  this  great  apostle,  as  we  com- 
monly name  him,  to  the  other  great  apostle,  who  was 
the  most  intimate  friend  of  Jesus,  our  mind  inevitably 
reverts  to  the  first  chapter  of  John's  Gospel,  summed  up 
in  a  way  in  the  fourteenth  verse :  The  eternal  reason,  the 
Word,  the  underlying  reality  of  things,  "came  in  human 
flesh  and  lived  for  a  time  in  our  midst,  so  that  we  saw 
His  glory — the  glory  as  of  the  Father's  only  Son,  sent 
from  His  presence,"  God  in  Christ. 

Allow  me,  because  it  is  so  much  better  than  anything 
we  can  say  ourselves,  to  read  again  from  the  record  of 
apostolic  thought  as  found  in  the  seventeenth  chapter  of 
Acts.  There  are  doubtless  many  here  who  have  stood  on 
Mars  Hill  and  in  spite  of  the  loathsome  sordidness  of 
some  of  the  immediate  suroundings,  have  been  able  with 
the  Greek  Testament  to  read  these  words,  recalling  all 
that  is  suggested  concerning  those  Greeks  and  the  sphere 
of  their  intellectual  life.  "A  few  of  the  Epicurean  and 
Stoic  philosophers  also  encountered  him.  Some  of  them 
asked,  'What  has  this  beggarly  babbler  to  say?'     'His 

*  Weymouth's  rendering  is  used  in  this  and  in  the  New  Testa- 
ment quotations  immediately  following. 


246         THE  DEVOTIONAL  ADDRESSES 

business,'  said  others,  'seems  to  be  to  cry  up  some  foreign 
gods.'  This  was  because  he  had  been  telling  the  Good 
News  of  Jesus  and  the  Resurrection.  Then  they  took  him 
and  brought  him  up  to  the  Areopagus,  asking  him,  'May 
we  be  told  what  this  new  teaching  of  yours  is  ?  For  the 
things  you  are  saying  sound  strange  to  us.  We  should 
therefore  like  to  be  told  exactly  what  they  mean.  (For 
all  the  Athenians  and  their  foreign  visitors  used  to  de- 
vote their  whole  leisure  to  telling  or  hearing  about  some- 
thing new.)'"  You  remember  the  story  and  most  of 
what  he  said.  Oh,  that  we  could  catch  the  spirit  and 
courtesy  with  which  he  spoke,  more  even  than  that  mar- 
velous Latin-American  courtesy  which  we  Anglo-Saxons 
need  to  learn!  "So  Paul,  taking  his  stand  in  the  center 
of  the  Areopagus,  spoke  as  follows:  'Men  of  Athens,  I 
perceive  that  you  are  in  every  respect  remarkably  re- 
ligious. For  as  I  passed  along  and  observed  the  thing 
you  worship,  I  found  also  an  altar  bearing  the  inscription, 
'To  an  Unknown  God.'  The  Being,  therefore,  whom 
you,  without  knowing  Him,  revere,  Him  I  now  proclaim 
to  you.  God  who  made  the  universe  and  everything  in 
it, — He,  being  Lord  of  Heaven  and  earth,  does  not  dwell 
in  sanctuaries  built  by  men.  Nor  is  He  ministered  to  by 
human  hands,  as  though  He  needed  anything — ^but  He 
Himself  gives  to  all  men  life  and  breath  and  all  things. 
He  caused  to  spring  from  one  forefather  people  of  every 
race,  for  them  to  live  on  the  whole  surface  of  the  earth, 
and  marked  out  for  them  an  appointed  span  of  life  and 
the  boundaries  of  their  homes ;  that  they  might  seek  God, 
if  perhaps  they  could  grope  for  Him  and  find  Him.  Yes, 
though  He  is  not  far  from  any  one  of  us.  For  it  is  in 
closest  union  with  Him  that  we  live  and  move  and  have 
our  being ;  as  in  fact  some  of  the  poets  in  repute  among 
yourselves  have  said,  'For  we  are  also  His  offspring.'  " 
Here  is  the  unique  apostolic  conception  of  God,  that 
we  are  His  offspring.  Paul  found  a  glimmering  of  it 
even  in  the  Athenian  conception  of  God,  but  in  the  apos- 
tolic conception  it  is  the  dominant  idea.  We  need  not  read 
many  single  passages,  for  the  whole  New  Testament  is 
simply  a  great  range  of  mountain  peaks  uplifting  this 


APOSTOLIC  CONCEPTION  OF  GOD       247 

thought.  Denver  is  a  mile  high,  but  the  Rocky  Moun- 
tains spring  far  above  Denver.  The  Old  Testament  was 
a  lofty  plateau  and  had  a  lofty  conception  of  God,  but 
the  New  Testament  carries  even  higher  the  conception  of 
what  God  is  to  all  men,  in  the  fact  that  God  is  a  man. 
There  is  an  ambassador  of  the  United  States  at  one  of 
the  courts  of  Europe,  who  is  also  a  preacher.  Some 
years  ago  he  wrote  a  book,  one  chapter  of  which  had  this 
title,  striking  and  suggestive,  "The  Human  Life  of  God." 
The  God-man  is  the  apostolic  conception  of  God. 

This  apostolic  conception  of  God  must  mean  at  least 
two  things.  One  is  this,  that  God  and  man  are  of  the 
same  species.  The  Greeks  attempted  many  combinations 
in  one  being;  but  they  were  all  monstrous.  The  horse, 
that  companion  of  man  that  has  given  him  one  of  his 
great  uplifts  to  a  higher  range  of  life,  so  that  we  say  of  a 
man  who  has  reached  that  altitude,  that  he  is  a  caballero, 
is  a  truly  noble  animal ;  but  the  centaur,  that  Greek  mon- 
ster, is  possible  only  in  the  imagination  of  man.  Man 
and  horse  are  so  far  apart  that  it  is  utterly  inconceivable 
that  one  being  should  be  both.  But  Jesus  of  Nazareth  is 
both  God  and  man,  not  God  in  some  aspects  of  His  life 
and  man  in  some  aspects  of  His  life,  but  one  personality, 
so  completely  one  that  you  can  never  tell  whether  it  is 
man  or  the  Infinite  God.  That  is  possible  only  where  the 
beings  are  the  same  genus  and  of  the  same  species ;  one 
kind.  In  the  original  meaning  of  the  words,  a  king  was 
the  great  kinsman,  the  kin.  He  and  his  people  were  of 
one  tribe,  one  kind.  The  kingdom  of  God  is  an  imperial 
democracy.  We  are  the  kindred  of  the  King  of  beings. 
God  in  Christ  is  so  intimately,  inherently  our  kinsman,  as 
to  be  one  with  us  even  in  suffering  because  of  our  sins. 
The  at-one-ment  is  complete. 

Another  implication  in  the  apostolic  conception  of  God 
is  this :  that  the  unity  of  God  and  man  is  a  vital  unity,  a 
central,  organic,  essential  unity,  and  not  a  formal,  out- 
ward, mechanical  unity.  The  unity  is  so  close  and  inti- 
mate a  unity  in  the  apostolic  conception,  that  most  of  us 
have  not  as  yet  fully  taken  it  to  heart  and  made  it  a  part 
of  our  every-day  thinking.    The  Master  puts  it  this  way. 


248         THE  DIEVOTIONAL  ADDRESSES 

"Just  as  thou  didst  send  me  into  the  world,  I  also  have 
sent  them ;  and  on  their  behalf,  I  consecrate  myself,  in 
order  that  they  may  become  perfectly  consecrated  in 
truth.  Nor  is  it  for  them  alone  that  I  make  request.  It 
is  also  for  those  who  trust  in  me  through  their  teaching ; 
that  they  may  all  be  one,  even  as  Thou  art  in  me,  O 
Father,  and  I  am  in  Thee ;  that  they  also  may  be  in  us ; 
that  the  world  may  believe  that  Thou  didst  send  me." 
This  was  no  chance  statement.  Jesus  repeated  it  that  we 
might  be  sure  to  grasp  it, — "That  the  world  may  believe 
that  thou  didst  send  me.  And  the  glory  which  Thou  hast 
given  me  I  have  given  them,  that  they  may  be  one,  just 
as  we  are  one :  I  in  them  and  Thou  in  me ;  that  they  may 
stand  perfected  in  one ;  that  the  world  may  come  to  un- 
derstand that  Thou  didst  send  me  and  hast  loved  them 
with  the  same  love  as  that  with  which  Thou  hast  loved 
me."  You  and  I,  one  with  each  other,  that  is  a  very 
simple  thing ;  but  you  and  I  one  with  God  as  Jesus  was 
one  with  God!  This  is  what  He  says  to  us.  Of  course, 
we  cannot  fathom  it,  but  we  do  well  to  think  about  it  and 
feed  our  puny  spirits  upon  that  strong  meat. 

The  unity  to  which  Jesus  referred  was  no  formal,  out- 
ward unity.  Think  of  Jesus  of  Nazareth,  perhaps  six  feet 
high,  and  then  of  the  infinite  spaces.  When  the  Incas 
were  studying  the  stars  before  Columbus  was  born,  the 
starlight  that  just  reached  us  last  evening  had  already 
started  on  its  inconceivably  swift  journey,  and  the  visible 
constellations  are  but  the  beginning  of  the  outreach  of 
God.  The  outward  disparity  between  the  man  of  Naz- 
areth and  the  Infinite  God  is  beyond  all  description.  Their 
unity  was  far  deeper  than  that  of  space  and  form.  We 
live  in  a  mechanical  era  when  the  tendency  is  to  think  of 
everything  in  mechanical  terms.  Our  boast  is  of  the 
mechanisms  of  the  age.  On  mechanisms  we  have  come 
to  depend  for  both  the  necessities  and  the  superfluities  of 
life.  The  mental  atmosphere  of  this  is  so  pervasive  that 
it  is  difficult  for  most  of  us  to  keep  it  out  of  our  ideals  of 
religious  relationships.  We  crave  mechanical  articulation, 
though  long  centuries  proved  that  to  be  futile  and  even 
fatal  in  religion.     Some  of  you  may  have  read  the  tract 


APOSTOLIC  CONCEPTION  OF  GOD       249 

of  Bergson's  recently  concerning  the  significance  of  the 
war,  in  which  he  calls  attention  to  the  proportions  to 
which  men  have  grown.  In  the  last  fifty  years  men  have 
grown  remarkably  in  physical  size.  During  that  time  man 
has  increased  his  mechanical  range  more  than  during  the 
whole  previous  history  of  the  race.  Not  many  genera- 
tions ago  a  man  could  throw  a  stone  but  a  few  feet,  now 
he  can  hurl  a  heavy  ball  twenty-four  miles.  Bergson 
then  goes  on  to  say  that  the  spirits  of  men  have  not  grown 
as  their  bodies  have  grown.  This  is  his  explanation  of 
the  cause  of  the  war.  The  supreme  "moral  and  religious 
challenge  of  our  time,"  as  we  have  been  well  taught  by 
President  King  in  his  volume  under  that  title,  is  to  per- 
ceive that  "the  guiding  principle  in  human  development 
is  reverence  for  personality." 

Our  great  danger  is  that  we  may  conceive  unity  in 
mechanical  terms  instead  of  in  terms  of  personality,  in 
terms  of  the  spirit.  Pan- Americanism  is  a  favored  idea, 
yet  it  does  not  mean  that  all  of  these  twenty-one  repub- 
lics shall  become  one  in  outward  organism,  but  only  that 
they  shall  become  one  in  inward  spirit  and  purpose.  The 
ideal  is  cooperation,  not  consolidation.  That  is  the  unity 
that  we  are  to  seek  in  church  as  well  as  in  state.  That 
unity  is  not  on  the  circumference  in  any  outward  formu- 
laries either  mental  or  ecclesiastical,  but  unity  at  the  very 
center,  identity  at  the  pivotal  point.  It  is  unity  between 
us  and  God,  and  therefore  inevitably  between  us  and  one 
another. 

A  few  years  ago  I  was  in  a  Latin-American  country 
and  was  introduced  to  a  Roman  Catholic  bishop  there, 
who  had  been,  by  the  way,  sent  down  from  the  United 
States.  The  distinguished  layman  who  introduced  me  to 
him  is  here  in  Panama  to-day.  The  bishop,  knowing  that 
I  was  a  Baptist  missionary,  a  man  at  the  other  extreme 
from  Romanism,  said  to  me,  "You  are  welcome.  This 
country  has  never  been  Christianized.  For  four  hundred 
years  Spain  sent  priests  to  this  coimtry  who  were  not 
wanted  in  Spain.  Such  men,  of  course,  could  never 
Christianize  any  country,  and  this  country  has  never  been 
Christianized.    We  have  the  task  to  do  all  at  once,  which 


250         THE  DEVOTIONAL  ADDRESSES 

is  more  than  any  one  group  of  us  can  do.  There  is  work 
enough  for  us  all.  I  am  glad  you  are  here."  He  went 
further  and  said,  "Your  work  here  is  helping  us  to  do 
our  work  better." 

Let  us  imagine  a  Quaker  meeting-house  on  one  side  of 
the  street.  It  is  a  plain,  bleak  structure.  All  the  people 
are  dressed  alike.  They  sit  there  for  an  hour;  there  is 
not  a  word  or  sign.  All  sit  in  perfect  silence.  Across 
the  street  is  a  great  cathedral  with  the  bishop  celebrating 
high  mass,  with  a  splendid  organ  and  large  choir  with 
censers  and  acolytes  and  brilliant  garments  and  all  that. 
Imagine  the  bishop  and  his  parishioners  coming  out  of 
the  cathedral,  just  as  people  are  coming  out  of  the  Quaker 
meeting-house.  Right  there,  in  the  middle  of  the  street, 
being  acquainted,  they  shake  hands  and  one  says  to  the 
other,  "Brother,  I  understand  that  we  have  in  our  town 
an  open  sewer  here  and  there ;  a  thing  of  that  sort  may 
not  be  permitted  without  deadly  results.  I  wonder  if  we 
could  not  get  the  sewer  underground  and  in  that  way 
get  rid  of  this  deadly  influence."  And  then  they  find  a 
hundred  more  services  of  humanity  in  which  they  can 
get  together  and  steadily  work  together.  Now,  these  two 
men  are  one  as  Christ  and  God  are  one.  In  this  unity, 
which  is  the  only  unity  that  is  practicable  or  desirable, 
we  can  all  be  absolutely  one.  Our  great  need  is  to  con- 
ceive of  unity  in  terms  of  the  spirit,  rather  than  in  terms 
of  mechanism. 

Two  other  reflections  are  more  important  even  than 
these.  One  is  as  to  the  inevitable  condition  of  our  being- 
one  with  God  in  Jesus  Christ.  I  need  not  dwell  upon  it, 
because  we  are  all  so  keenly  aware  of  it  when  we  stop  to 
think.  "Blessed  are  the  pure  in  heart,  for  they  shall  see 
God."  The  trouble  with  me  is  to  keep  a  clean  heart,  so 
that  God  can  move  through  it  and  be  at  home  in  it.  Some- 
times, however,  with  the  people  whom  I  love  most,  for 
whom  I  would  do  anything  if  need  be,  I  get  out  of  gear. 
God  is  not  speaking  to  me  then,  as  He  wishes  always  to 
speak  in  every  one  of  us.  I  see  a  man  who,  as  it  seems 
to  me,  is  letting  go  of  the  great  verities,  and  it  is  hard 
to  be  patient  with  him,  although  he  is  perfectly  sincere 


APOSTOLIC  CONCEPTION  OF  GOD      251 

and  honest.  Then,  in  the  other  direction,  I  see  men  so 
careful,  so  narrow,  that  there  is  no  chance  for  extension 
whatever,  and  it  is  hard  to  be  patient  with  them.  Oh, 
that  we  might  become  so  humble  in  our  own  conception 
of  ourselves  and  our  fancies  and  our  speculations  and 
hold  them  so  lightly  that  we  can  be  generous  in  our  treat- 
ment of  others !  It  is  the  man  who  is  filled  with  a  cer- 
tain scepticism,  who  lacks  faith  in  his  convictions,  who  is 
timid  and  fussy  about  the  views  of  others  who  differ  from 
him.  If  we  are  calm  and  strong  in  our  convictions,  we 
can  give  way  for  much  liberty  in  the  expression  of  the 
different  views  of  other  people.  Oh,  for  clean  hearts 
and  simple,  childlike  spirits ! 

The  other  reflection  that  we  may  well  state  and  bear 
in  mind  is  this,  that  God  expects  us  to  be  reincarnations 
of  the  spirit  of  Christ.  Our  faith  in  God  is  a  matter  of 
course,  perfectly  normal  and  understandable,  if  we  are 
rational  beings.  But  God's  faith  in  us  is  the  miracle. 
The  incredible  aspect  of  our  faulty  Christian  lives  is  that 
God  beheves  in  us,  but  He  does.  He  took  eleven  men 
with  fragmentary  knowledge  about  great  eternal  verities 
and  laid  upon  them  the  whole  undertaking  of  the  redemp- 
tion of  humanity  for  which  the  world  had  been  waiting. 
The  eternal  decrees  had  been  issued,  and  yet  the  accom- 
plishment of  it  all  was  left  to  them  and  to  their  success- 
ors. Shall  we  disappoint  God?  No;  He  expects  us  to 
be  one  with  Christ  and  both  to  be  one  with  Him.  We 
must  expect  of  ourselves  what  God  expects  of  us.  The 
difficulty  is  to  keep  aware  of  this  presence  of  His.  We 
know  that  "Closer  is  He  than  breathing  and  nearer  than 
hands  and  feet."  We  know  that  this  breath  which  is  go- 
ing out  and  coming  into  our  lungs,  going  out  and  coming 
in  now,  is  not  as  near  to  us  at  this  minute  as  is  the  living 
God.     We  know  it.     Oh,  to  be  aware  of  it ! 

Angela  Morgan  has  rare  gift  in  linking  common  life 
with  cosmic  personality.  In  her  "Kinship,"  the  essential 
element  in  recovery  of  the  apostolic  conception  of  God 
has  intimate,  deep-reaching  expressions.  Let  us  make 
these  words  our  own — 


252         THE  DEVOTIONAL  ADDRESSES 

"I  am  aware, 
As  I  go  commonly  sweeping  the  stair, 
Doing  my  part  of  the  every-day  care — 
Human  and  simple  my  lot  and  my  share — 
I  am  aware  of  a  marvelous  thing : 
Voices  that  murmur  and  ethers  that  ring 
In  the  far  stellar  spaces  where  cherubim  sing. 
I  am  aware  of  the  passion  that  pours 
Down  the  channels  of  fire  through  Infinity's  doors ; 
Forces  terrific,  with  melody  shod, 
Music  that  mates  with  the  pulses  of  God. 
I  am  aware  of  the  glory  that  runs 
From  the  core  of  myself  to  the  core  of  the  suns. 
Bound  to  the  stars  by  invisible  chains, 
Blaze  of  eternity  now  in  my  veins, 
Seeing  the  rush  of  ethereal  rains 
Here  in  the  midst  of  this  every-day  air — 
I  am  aware. 

"I  am  aware, 
As  I  sit  quietly  here  in  my  chair, 
Sewing  or  reading  or  braiding  my  hair — 
Human  and  simple  my  lot  and  my  share — 
I  am  aware  of  the  systems  that  swing 
Through  the  aisles  of  creation  on  heavenly  wing, 
1  am  aware  of  a  marvelous  thing : 
Trail  of  the  comets  in  furious  flight, 
Thunders  of  beauty  that  shatter  the  night, 
Terrible  triumph  of  pageants  that  march 
To  the  trumpets  of  time  through  Eternity's  arch. 
I  am  aware  of  the  splendor  that  ties 
All  the  things  of  the  earth  with  the  things  of  the  skies. 
Here  in  my  body  the  heavenly  heat, 
Here  in  my  flesh  the  melodious  beat 
Of  the  planets  that  circle  Divinity's  feet 
As  I  sit  silently  here  in  my  chair, 
I  am  aware." 


THE  SECRET  OF  THE  MIGHTY  WORK  OF  GOD 

By  Walter  R.  Lambuth,  D.D. 
Bishop  of  the  Methodist  Episcopal  Church,   South. 

Delivered  before  the  Congress  on  the  Morning  of 
Friday,  February  18,  1916. 

Christianity  demands  a  great  God.  Our  task  requires 
a  great  God.  We  have  a  great  God.  We  come  to  this 
devotional  hour  in  the  name  of  the  mighty  God.  The 
Lord  of  Hosts  is  His  name,  great  in  counsel  and  mighty 
in  work,  whose  eyes  are  open  upon  all  the  ways  of  the 
sons  of  men :  to  give  every  one  according  to  His  ways, 
and  according  to  the  fruit  of  His  doings.  To  learn  the 
secret  of  the  mighty  work  of  God  we  must  tarry  in  His 
presence.    To  realize  His  power,  we  must  realize  Him. 

Faith  brings  such  a  sense  of  God.  It  is  unbelief  which 
obscures  vision  and  pushes  God  back.  It  is  an  insidious 
materialistic  atmosphere  which  reduces  Him  to  a  mere 
cosmic  force — "a  stream  of  tendency  not  ourselves  which 
makes  for  righteousness" — to  quote  Matthew  Arnold.  It 
takes  more  than  a  stream  of  tendency  to  save  a  sinner, 
and  to  redeem  a  world.  Faith  is  not  mere  opinion ;  it  is 
an  attitude  toward  God.  Mighty  faith  is  adventure,  for 
God  explores  the  unseen  and  brings  grace  and  glory 
down  to  man. 

How  pathetic  the  record  of  the  evangelist,  and  how 
poverty-stricken  in  faith  the  people  of  Nazareth,  when  he 
speaks  of  the  return  of  Jesus  to  his  own  country!  He 
found  them  astonished  at  his  teaching  and  his  wisdom, 
but  they  were  offended.  "For  was  not  this  Jesus  the 
carpenter?"  "And  he  could  do  there  no  mighty  work 
save  that  he  laid  his  hands  on  a  few  sick  folk  and  healed 

253 


254         THE  DEVOTIONAL  i^DDRESSES 

them.  And  he  marveled  because  of  their  unbelief."  It 
is  true  that  even  the  chill  of  that  atmosphere  could  not 
restrain  the  Master  from  ministering  to  the  sick,  but  the 
deeper  and  appalling  lesson  is  that  man's  lack  of  faith 
arrests  God's  mighty  w^ork. 

Did  he  not  more  than  once  lead  his  disciples  across  the 
threshold  of  God's  wondrous  working  power  when  he 
said,  "Have  faith  in  God"?  But,  alas;  they  fell  back, 
and  he  had  to  upbraid  them  because  of  their  unbelief.  I 
fear  we  too  have  hindered  the  Kingdom  by  our  feeble 
desire ;  that  we  have  actually  stripped  the  Deity  of 
moral  character  and  spiritual  power  by  tolerance  of  a 
lurking  infidelity.  Morality  goes  with  personahty.  "It 
may  be,"  says  a  modern  writer,  "that  physical  science  has 
led  us  to  think  of  God  largely,  if  not  altogether,  in  terms 
of  energy,  and  that  therefore  we  are  surer  of  God's  power 
than  of  his  holiness,  the  inevitable  result  being  a  relaxa- 
tion and  an  enfeeblement  of  moral  sanctions." 

Heroic  faith  in  a  holy  God  is  needed  for  holy  lives. 
Shall  we  regard  His  universe  and  His  mighty  works  as  a 
mere  piece  of  "creative  prodigality"?  If  not,  there  are 
"capacities  within  us  which  require  dimensions  broader 
than  those  of  time  and  place  for  their  proper  expansion." 
Let  us  proceed  upon  this  basis.  The  Apostolic  Church 
did  it.  Marvels  were  wrought  in  evangelization  during 
the  first  century  of  missionary  effort  without  machinery 
and  without  material  resources.  The  secret  of  it  all  lay 
in  its  faith  in  God,  in  its  passion  and  in  its  divine  leader- 
ship. Its  faith  was  born  in  the  school  of  prayer,  its  pas- 
sion was  fired  by  the  love  of  Christ,  and  its  leadership 
was  that  of  the  Holy  Spirit. 

Prayer  discovers  the  secret  of  the  mighty  work  of  God. 
It  releases  the  forces  of  the  unseen  world.  The  function 
of  prayer  is  not  so  much  to  interpret  spiritual  life  in 
terms  of  power  as  to  transmute  God's  power  into  terms 
of  Christian  experience  and  life.  Paul's  conception  of 
God  carries  with  it  an  assurance  that  his  prayers  would 
be  heard.  His  was  a  certitude  that  made  Christianity  a 
conquering  force.  Was  God  not  the  Father  whose  pur- 
pose continued  unceasingly  from  the  foundation  of  the 


THE  MIGHTY  WORK  OF  GOD  255 

world?  We  hear  the  Apostle  saying,  "He  that  spared 
not  his  own  Son,  but  delivered  him  up  for  us  all,  how 
shall  he  not  with  him  also  freely  give  us  all  things  ?"  The 
gift  that  God  made  the  world,  in  and  through  His  only 
begotten  Son,  encompasses  all  mankind  and  is  made  real 
through  intercessory  prayer.  As  the  infinite  love  of  God 
includes  all  the  finite  love  of  men,  so  does  his  infinite  gift 
encompass  all  lesser  gifts,  and  is  a  guarantee  of  his  pur- 
pose and  willingness  to  bestow  all  that  is  needed  for  life 
and  for  service  in  all  time  to  come.  It  is  for  the  mighty 
task  committed  to  us  who  are  in  trust  with  the  gospel 
that  the  energies  of  the  unseen  world  are  to  be  called 
forth  in  the  supreme  and  final  efifort  to  evangelize  the 
world.  Those  energies  are  only  to  be  grasped  by  definite, 
persistent  and  faithful  intercession. 

Obedience  accompanies  all  true  prayer.  It  is  not  only 
the  test  of  discipleship,  but  the  divinely  appointed  chan- 
nel through  which  in  waiting  upon  God  we  are  to  renew 
our  strength.  In  the  silences  of  the  soul  we  are  helped 
to  realize  the  power  of  Him  who  has  said,  "I  will  work 
and  who  can  hinder  it  ?"  Has  not  Jehovah  declared,  "Call 
unto  me  and  I  will  answer  thee"  ?  Has  He  not  promised, 
"I  will  show  thee  great  things  and  difficult"? 

True  prayer  makes  God  very  real  and  very  near.  To 
believe  that  he  is  far  from  us  or  has  forgotten  us  is  to 
fatally  weaken  our  hold  upon  the  center  of  all  life  and 
the  source  of  all  power.  As  in  the  realm  of  nature,  so  in 
the  kingdom  of  grace,  mysterious  and  secret  forces, 
locked  and  hidden,  yield  themselves  only  to  insistent  de- 
sire and  importunate  demand.  Prayer  subjectively  brings 
openness  of  soul,  a  sense  of  mission  and  a  passion  for  the 
kingdom.  It  was  in  the  tender  years  of  his  great  life 
that  Count  Zinzendorf,  that  prince  in  prayer,  made  his 
covenant  with  Christ  which  led  to  the  founding  of  Mo- 
ravian Missions.  "Thou  hast  set  us  as  watchmen  upon 
the  walls  of  Jerusalem.  We  will  not  hold  our  peace  day 
nor  night.  Thou  hast  made  us  thy  remembrancers.  We 
will  take  no  rest  till  thy  kingdom  come,  until  thy  will  be 
done,  and  until  thou  shalt  make  thy  name  glorious,  and 
a  praise  in  all  the  earth," 


256         THE  DEVOTIONAL  ADDRESSES 

Love  divines  the  secret  of  the  mighty  work  of  God. 
It  reaches  up  with  adoring  gaze  for  Him  whom  having 
not  seen  we  love,  and  returns  reinforced  and  glorified  by 
the  spirit  of  a  Christly  ministry.  It  finds  and  interprets 
the  motive  of  infinite  compassion  for  sinful  men.  Faith 
may  penetrate  the  remotest  regions  of  His  power,  and 
prayer  make  available  the  resources  of  His  grace,  but 
love  touches  the  personality  of  Him  who,  tender  and  true, 
is  always  seeking  men,  to  save  and  help  them  to  higher 
and  more  enduring  service. 

The  persistence  of  divine  love  gives  man  new  hope. 
"He  loved  them  unto  the  end."  Such  love  as  this  lifts 
man  out  of  himself  and  gives  him  a  sense  of  possibilities 
that  can  be  made  vivid  and  real  only  by  the  conscious 
presence  of  the  everliving  Christ  who  seeks  an  epiphany 
in  terms  of  grace  and  truth.  No  man-made  religion  is 
adequate  in  conception.  It  is  too  low  and  limited.  The 
God-idea  of  redemption  through  sacrificial  love  must 
break  in  upon  man's  consciousness  from  above.  He  may 
have  thought  of  redemption  by  sacrifice,  but  the  concep- 
tion of  divine  love  literally  emptying  itself  in  terms  of 
the  cross  is  beyond  man's  horizon  and  belongs  to  another 
world. 

The  world  is  to  be  won  by  such  love  as  this.  It  can- 
not be  subdued  by  any  other  power ;  it  cannot  be  won  in 
any  other  way.  It  is  by  the  faithfulness  of  love  that  man 
is  rebuked ;  it  is  by  the  confidence  in  the  recoverability  of 
man  that  a  glorious  optimism  is  generated.  Its  yearnings 
and  its  searchings  were  with  a  tender  solicitude  that 
would  not  let  man  go  and  prompted  the  oldest  and  most 
saintly  of  all  the  apostles  to  exclaim,  "He  that  loveth 
not,  knoweth  not  God ;  for  God  is  love." 

Love  has  its  conquests.  Herein  lies  the  secret  of  the 
ultimate  victory  of  the  gospel.  It  is  love's  purpose  run- 
ning through  the  eternities ;  love's  labor  without  stint 
and  without  cessation ;  love's  sacrifice  to  the  extent  of 
laying  down  life  itself,  "Herein  is  love,  not  that  we  loved 
God,  but  that  he  loved  us  and  sent  his  Son  to  be  the 
propitiation  for  our  sins."  It  is  the  call  of  love  that 
says,  "Feed  my  sheep."    It  is  the  challenge  of  love  which 


THE  MIGHTY  WORK  OF  GOD  257 

commands,  "Go  ye  into  all  the  world  and  preach  the  gos- 
pel to  every  creature."  It  is  the  triumph  of  love  that 
makes  us  more  than  conquerors  through  him  that  loves 
us.  What  wonder  that  Raymond  Lull  should  exclaim, 
"He  who  loves  not,  lives  not ;  he  who  lives  by  the  life 
cannot  die." 

The  secret  of  the  mighty  work  of  God  lies  in  the  ex- 
altation of  Christ — the  central  force,  the  driving  power 
and  organizing  personality  of  the  moral  and  spiritual 
universe.  It  does  not  lie  in  the  proclamation  of  a  dog- 
ma, but  in  the  preaching  of  the  gospel  of  Jesus  Christ ; 
not  in  the  content  of  a  creed,  but  in  the  acceptance  of  the 
Son  of  God  as  the  Savior  and  only  hope  of  the  world. 
He  is  the  ruling,  reigning  spirit  whom  God  "hath  ap- 
pointed heir  of  all  things,  by  whom  also  he  made  the 
worlds."  We  make  him  preeminent  because  he  is  the 
author  and  finisher  of  our  faith.  He  who  taught  us  to 
pray,  "Our  Father,"  lives  to  make  intercession  for  us. 
His  love  generates  love,  warms  the  heart,  inspires  to 
service,  turns  sacrifice  into  a  privilege  and  creates  a 
master  passion  for  winning  men.  It  was  with  a  passion 
like  this  that  Pastor  Gossner  "prayed  mission  stations 
into  being  and  missionaries  into  faith.  .  .  .  Instead  of 
an  elaborate  manual  of  instructions,  this  was  the  simple 
and  stirring  commission  which  he  put  into  the  hands  of 
his  missionaries :  'Believe,  hope,  love,  pray,  burn,  waken 
the  dead  !  Hold  fast  by  prayer ;  wrestle  like  Jacob  !  Up, 
up,  my  brethren !  The  Lord  is  coming,  and  to  every  one 
he  will  say,  "Where  hast  thou  left  the  souls  of  these 
heathen?  With  the  devil?  Oh,  swiftly  seek  these  souls, 
and  enter  not  without  them  into  the  presence  of  the 
Lord." '  " 

Herein  lies  the  secret  of  the  mighty  work  that  we 
would  do  for  God  and  humanity.  It  must  be  in  honor  of 
the  Holy  Spirit  through  the  Son,  who  in  the  days  of  His 
flesh  said,  "Greater  works  than  these  shall  ye  do  because 
I  go  unto  the  Father."  The  secret  of  the  Lord  is  with 
them  that  fear  Him.  The  secret  of  the  mighty  work  of 
God  is  in  Jesus  Christ,  the  Son  of  the  living  God,  made 
preeminent  by  the  Holy  Spirit,  the  supreme  and  final  an- 


258         THE  DEVOTIONAL  ADDRESSES 

swer  to  the  need  of  the  Church  and  to  the  need  of  our 
age.  All  life  must  be  related  to  His  life ;  all  work  to  His 
work,  and  all  faith  must  be  centered  in  Him.  His  reve- 
lation of  the  Father  is  the  world's  most  precious  truth; 
His  love  the  world's  greatest  dynamic. 


JESUS  CHRIST,  THE  SAME  YESTERDAY, 
TO-DAY  AND  FOREVER 

By  The  Reverend  George  Alexander,  D.D. 

Pastor  of  the  Presbyterian  Church    on  University  Place, 
New  York. 

Delivered  before  the  Congress  on  the  Morning  of  Saturday, 
February  19,  1916. 

"Jesus  Christ  is  the  same  yesterday,  and  to-day,  yea 
and  forever."  What  hand  penned  those  great  words? 
There  are  many  conjectures,  but  no  one  knows.  There 
is  an  historical  background  behind  them,  but  we  are  able 
to  recover  it  only  in  barest  outline.  You  will  recall  the 
immediate  context,  "Remember  them  that  had  the  rule 
over  you,  men  that  spake  unto  you  the  word  of  God,  and 
considering  the  issue  of  their  hfe,  imitate  their  faith. 
Jesus  Christ  is  the  same  yesterday,  and  to-day,  yea  and 
forever."  We  learn  from  a  later  phrase  in  this  anony- 
mous epistle  that  Timothy  was  still  alive  but  the  first 
generation  of  teachers  and  leaders  was  only  a  memory. 
The  great  expectation  which  had  cheered  them  in  the 
house  of  their  pilgrimage  had  become  a  hope  deferred 
that  maketh  the  heart  sick.  It  was  a  time  of  transition. 
The  old  order  was  passing.  Ancient  ideas  had  lost  their 
power,  ancient  forms  of  worship  had  failed  to  satisfy  re- 
ligious beliefs  and  moral  convictions.  Things  in  heaven, 
as  well  as  things  in  earth,  seemed  to  be  in  a  state  of 
flux.  In  this  time  of  unsettlement  some  apostolic 
man,  or  possibly  some  apostolic  woman — Harnock  be- 
lieves it  was  Priscilla — some  apostolic  person  with  the 

259 


26o         THE  DJEVOTIONAL  ADDRESSES 

facile  command  of  the  language  of  the  Greeks,  saturated 
with  the  law  and  the  literature  of  the  Hebrews,  flaming 
with  love  for  the  exalted  Christ,  and  in  deepest  sympathy 
with  some  little  flock  of  God,  thought  they  were  becom- 
ing weary  because  of  all  that  was  happening  and  was 
moved  by  the  Holy  Spirit  to  convert  and  sustain  them  by 
anchoring  them  to  the  eternal  Christ, — "the  same  yester- 
day, and  to-day,  and  forever."  In  the  midst  of  a  chang- 
ing world  order,  the  writer  pointed  to  an  unchanging 
person.  Our  endeavor  at  this  hour  will  be  to  bring  our 
wills  under  the  spell  of  this  great  utterance  and  to  carry 
away  with  us  its  power,  when  we  separate  from  this 
place  of  privilege  to  assume  again  the  tasks  of  our  work- 
a-day  life. 

The  immutable  Christ.  In  what  sense  is  He  immut- 
able? Not  in  the  form  of  His  manifestation  as  a  fact  of 
history.  He  was  in  the  form  of  God ;  He  emptied  Him- 
self and  took  the  form  of  a  servant.  He  was  rich,  yet 
for  our  sakes  He  became  poor.  In  His  humiliation  He 
was  a  child  in  the  manger.  He  grew  in  wisdom  and 
stature,  until  in  the  strength  of  His  suffering  manhood, 
tempted  in  all  points  like  we  are,  there  was  laid  upon 
him  the  iniquity  of  us  all.  He  was  crucified  in  weakness, 
but  in  His  exaltation  He  showed  Himself  alive  in  His 
passion,  claiming  all  power  in  heaven  and  earth. 

He  was  not  unvarying  in  the  form  of  His  message  and 
ministry.  To  His  own  He  proclaimed  the  truth  plainly, 
as  they  were  able  to  bear  it.  But  to  those  having  ears 
and  hearing  not,  He  spoke  in  parables.  When  He  first 
sent  forth  His  disciples,  He  said,  "Go  ye  not  into  any 
way  of  the  Gentiles,  and  enter  not  into  any  city  of  the 
Samaritans."  But  His  final  message  was,  "Go  ye  into 
all  the  world  and  preach  the  Gospel  to  every  creature." 
All  mere  phenomena  of  Christianity  are  changeable  as 
the  rounding  of  the  seasons ;  changeable  as  the  succession 
of  bud  and  bloom  and  fruit.  Nevertheless,  Jesus  Christ 
is  the  same  yesterday,  and  to-day,  and  forever. 

He  is  the  same  as  the  revealer  of  God,  the  Only  Be- 
gotten Son,  who  is  in  the  bosom  of  the  Father, — He  hath 
begotten  Him.    Ours  is  a  speaking  God.     He  spoke  in 


CHRIST  THE  UNCHANGING  261 

times  past  unto  the  fathers  by  the  prophets,  and  in  later 
days  He  spake  by  His  Son ;  not  only  at  His  baptism  in 
the  Jordan  and  later  on  the  Moimt  of  Transfiguration, 
but  all  through  the  ages,  the  Father  has  been  testifying, 
"This  is  my  beloved  Son,  hear  ye  Him."  Into  the 
thought  of  mankind  He  introduced  a  conception  of  the 
Father  altogether  new — as  the  One  who,  in  His  holiness, 
can  look  behind  the  scene,  who  regards  the  Chief  of  Cen- 
ters with  infinite  love  and  compassion. 

Jesus  Christ  revealed  the  Father  not  only  by  what  He 
said,  but  even  more  by  what  He  was  and  is ;  not  in  word 
only  is  He  come  from  God,  but  in  the  whole  aspect  of 
His  manhood,  in  the  whole  ordering  of  His  earthly  life 
He  is  God  manifest  in  the  flesh,  and  therefore  He  can 
say,  "He  that  hath  seen  Him  hath  seen  the  Father." 
Other  prophets  have  spoken  for  God,  each  to  his  own 
race  or  to  his  own  generation.  Fragments  of  their 
oracles  have  survived,  but  Jesus  Christ  is  God's  approved 
prophet  to  all  generations  and  to  all  races.  His  gospel  is 
the  everlasting  gospel.  Even  the  earth  shall  pass  away, 
but  His  words  shall  not  pass  away.  Why  are  they  peren- 
nial? Because  they  are  vital.  "The  words  that  I  spoke 
unto  you,  they  are  spirit  and  they  are  life."  They  there- 
by have  the  vital  force  of  a  divine  human  personality. 
Here  is  a  marvelous  thing,  that  Christ  and  His  gospel 
are  unchanging,  while  all  things  else  change.  We  have 
become  citizens  of  a  roomier  universe  than  our  fathers, 
and  the  thoughts  of  men  are  widened  with  the  processes 
of  the  sun.  Astronomy  has  pushed  back  the  heavens  that 
seemed  so  close  to  the  pillow  of  Jacob  and  has  revealed 
infinite  space  separating  us  from  other  worlds  a  million 
times  greater  than  ours.  Men  have  pried  into  the  secrets 
of  Nature.  They  have  subdued  its  forces ;  they  fly  on 
the  wings  of  the  wind ;  they  send  their  messages  beneath 
the  ocean,  through  the  dewless  air.  The  young  ex- 
plorer has  come  back  from  his  widest  excursion  and 
brings  in  a  better  answer,  a  clearer  answer,  to  this  ques- 
tion of  origin  and  destiny  which  presses  upon  every  man. 
and  every  conscience  and  every  heart, — what  am  I?  and 
whence  came  I?  and  whither  am  I  going?  and  what  is 


262         THE  DjEVOTIONAL  ADDRESSES 

my  best  end  and  aim?  at  what  tribunal  must  I  give  ac- 
count? The  mind  is  absorbed  by  the  clash  of  modern 
knowledge.  Many  tell  us  that  the  revelation  of  Jesus 
Christ  is  outworn,  that  he  is  a  vague  person  historically, 
too  vague  to  command  homage.  But  have  they  not  heard 
God  speaking  in  this  changeless  Christ?  If  they  have 
heard  not,  they  hear  nothing ;  if  they  see  not  in  him  the 
way  to  the  Father,  then  they  stumble  benighted  and  find 
not  the  way.  Jesus  Christ  is  the  power  behind  the  New 
Testament.  He  is  the  source  of  that  stream  of  life  which 
has  gone  pouring  out  through  Paul  and  Augustine  and 
Bernard  and  Wesley.  "For  this  is  life  eternal,  that  they 
might  know  the  only  true  God  and  Jesus  Christ  whom 
He  has  sent."  God  may  have  other  words  for  other 
worlds,  but  for  this  world  the  Word  of  God  is  Christ. 

"He  is  the  same  yesterday,  and  to-day,  and  forever," 
not  only  as  the  revealer  of  the  Father,  the  revealer  of  the 
heart  of  God,  but  as  the  healer  of  the  hurt  of  humanity, 
as  the  exponent  and  inspirer  of  the  sacrificial  life.  His 
mission  is  to  the  world  of  sin.  The  announcement  made 
by  the  angel  at  the  annunciation  was,  "Thou  shalt  call 
His  name  Jesus,  for  He  shall  save  His  people  from  their 
sins."  He  was  sent  not  only  to  those  ignored  of  the 
Father,  to  those  alienated  from  the  Father  by  wicked 
works ;  His  message  is  a  message  of  reconciliation ;  His 
is  the  task  of  redemption,  and  that  task  was  fulfilled 
by  His  once  offering  up  of  Himself  to  sacrifice,  and  by 
that  offering  sanctifying  forever  all  His  language.  The 
world  with  all  itfe  boasted  progress  has  discovered  no 
other  remedy  for  its  immeasureable  ills.  Education  and 
enlightenment,  ethical  culture  and  civilization  in  these 
days  through  which  we  are  living,  have  proved  utterly 
inadequate  to  exorcise  the  demons  that  lurk  in  the  heart 
of  man.  Jesus  Christ  is  the  same,  the  same  as  when  He 
drew  to  His  feet  in  penitence  the  courtesan  of  Galilee, 
the  same  as  when  He  opened  the  gates  of  Paradise  to 
the  thief  on  the  cross.  To-day  men  are  being  lifted  out 
of  the  slime  of  their  iniquitv,  emancipated  bv  the  same 
energy  that  brought  salvation  to  the  house  of  Zaccheus, 
or  transformed  the  persecuting  Saul  of  Tarsus  into  the 


CHRIST  THE  UNCHANGING  263 

flaming  apostle.  Jesus  Christ  is  the  Savior,  and  the  only 
Savior.  Myriads  to-day  confess  that  the  Son  of  Man 
hath  power  on  earth  to  forgive  sins.  And  if  we  are 
asked  for  an  explanation  of  that  miracle  of  the  Divine 
Christ,  we  have  but  one  answer:  It  is  the  power  of 
Christ  back  of  it.  It  is  the  eloquence  of  His  cross.  We 
may  have  various  phrases  by  which  to  describe  that  re- 
demptive work,  but  we  all  acknowledge  that  it  was  at 
the  cross  that  "the  burden  of  our  sins  rolled  away."  And 
it  is  in  contemplation  of  the  de-powering  of  the  whole 
earth  that  we  are  able  to  say,  "He  loved  me  and  gave 
Himself  for  me." 

Jesus  Christ  is  the  changeless  One,  not  only  as  the 
high  priest  of  our  profession,  but  changeless  in  His  lead- 
ership of  redeemed  humanity,  changeless  in  His  spiritual 
domination,  in  His  empire  of  conquest.  "Ye  call  me  Mas- 
ter and  Lord,"  He  said  to  that  little  group  whose  feet  He 
washed  on  the  night  of  His  betrayal ;  "ye  call  me  Master 
and  Lord,  and  ye  say  well,  for  so  I  am."  "Art  thou  a 
king?"  asked  Pilate.  He  answered,  "Thou  sayest  it,  I 
am  king."  And  truly,  beloved,  that  is  what  we  crave  in 
the  depths  of  our  nature,  and  we  will  not  be  satisfied 
without  it,  a  sovereign  and  leader,  one  to  whom  we  can 
look  up  and  say,  "Captain,  my  captain,  Rabboni,  my 
Master,  my  Lord  and  my  God."  Our  race  has  produced 
no  prouder,  more  imperious  spirit,  than  Saul  of  Tarsus, 
but  Saul  of  Tarsus  never  felt  himself  more  uplifted  and 
free  than  when  he  prayed  that  his  every  thought  might  be 
brought  into  captivity  and  obedience  to  Christ.  He  re- 
joiced to  see  Him  exalted,  to  see  His  name  above  every 
name,  that  at  the  name  of  Jesus  every  knee  should  bow, 
the  things  in  heaven,  and  things  in  earth,  and  things  un- 
der the  earth ;  and  that  every  tongue  should  confess  that 
Jesus  Christ  is  Lord.  The  whole  history  of  Christen- 
dom is  a  vindication  of  the  royalty  of  Jesus ;  wherever 
lords  spiritual  or  lords  temporal  have  usurped  His  sov- 
ereignty or  inveighed  His  crown  rights,  there  has  come 
weakness  in  the  kingdom.  Where  He  has  been  acknowl- 
edged as  supreme,  there  His  strength  and  peace  and 
blessing  abound.     Wherever  He  reigns  His  arm  is  ex- 


264         THE  DEVOTIONAL  ADDRESSES 

tended,  that  our  rebel  souls  may  be  brought  into  subjec- 
tion to  Him.  Every  hour  what  Jesus  Christ  stands  for 
in  human  life  is  more  and  more  to  command  the  admi- 
ration of  people,  even  where  men  are  engrossed  with  the 
passions  of  the  world  or  clouded  with  superstition  and 
sin.  Those  of  us  who  know  most  of  His  power  in  the 
redemption  of  our  souls  and  in  the  protection  of  our 
lives'  triumphs  within  are  most  ready  in  every  way  to 
crown  Him  Lord  of  Lords.  Jesus  Christ,  the  revealer  of 
the  Father,  the  redeemer  of  mankind,  king  of  the  cen- 
ters, is  the  same  yesterday,  to-day  and  forever. 

Let  us  try  to  carry  the  comfort  of  the  spell  to  those 
who  have  it  not,  let  us  carry  it  with  us  forth  to  meet  the 
trials  and  temptations,  to  bear  the  burdens  that  await  us 
in  this  day  upon  which  we  are  entering.  Out  of  the 
world-tragedy  which  is  now  being  enacted  one  thing  is 
sure :  the  old  order  in  which  we  have  had  our  training 
and  our  experience  hitherto  has  gone,  gone  forever,  and 
what  new  order  is  to  emerge  no  man  can  forecast.  We 
are  going  forth  into  a  new  age  to  meet  new  perils  and 
bear  new  burdens,  to  be  confronted  with  new  perplex- 
ities. What  we  need  is  the  assurance  that  the  word  of 
the  Master,  the  changeless  Master,  is  still  good,  "Lo,  I 
am  with  you  alway,  even  unto  the  end  of  the  world." 
Some  sitting  here  may  speedily  be  called  to  bear  burdens 
that  seem  too  heavy  to  be  borne,  to  face  persecutions,  too, 
and  martyrdom.  Oh,  that  you  may  hear  that  voice  which 
came  ringing  through  the  night's  wilds  to  the  great  apos- 
tle in  Corinth,  "Be  not  afraid,  but  speak  and  hold  not 
thy  peace,  for  I  am  with  thee  and  no  man  shall  set  on 
thee  to  harm  thee." 

This  truth  carries  with  it  a  sense  of  deep  and  abiding 
responsibility.  Jesus  is  saying,  "Lo,  I  am  with  you  al- 
way." But  from  the  world,  the  world  that  He  loves, 
the  world  He  wept  over,  the  world  that  hated  and  re- 
jected him,  He  has  withdrawn.  Do  you  remember  how 
frequently,  as  He  preached  and  approached  the  close  of 
His  ministry.  He  emphasized  the  fact  of  that  withdrawal  ? 
"Ye  see  me,  but  the  world  seeth  me  no  more."  "I  am 
no  more  in  the  world."    "I  leave  the  world  and  go  unto 


CHRIST  THE  UNCHANGING  265 

the  Father."  How  impressively  that  saying  of  the  Mas- 
ter has  been  fulfilled  as  a  factor  in  the  world's  history. 
He  simply  dropped  out.  No  one  of  the  world  saw  Him 
alive  after  His  parting ;  no  one  of  the  world  made  any 
record  of  His  deeds  and  words.  That  is  one  of  the  mar- 
velous mysteries,  that  the  noblest  and  most  influential 
life  ever  lived  among  men  has  no  place  in  the  world's 
annals,  but  only  in  the  traditions  of  His  humble  follow- 
ers. Remember  that  He  lived  in  a  literary  age.  Seneca 
and  Livy  were  His  contemporaries.  Josephus,  the  au- 
thor of  Hebrew  histories,  was  born  within  five  years 
after  the  crucifixion,  and  yet  previous  history  contains 
not  a  syllable  concerning  that  unique  person  who  called 
himself  the  Son  of  Man.  We  have  no  scrap  from  His 
pen.  The  only  writing  of  which  we  have  any  record  was 
inscribed  on  the  sand.  He  simply  dropped  out  of  this 
world's  life,  and  Renan  is  right,  so  far  as  regards  the 
world  history,  that  the  story  of  Christ  closed  at  the  cross. 
He  is  no  more  in  the  world,  has  left  no  trace  here,  ex- 
cept that  which  is  employed  in  these  words  of  which  I 
think  we  see  now  the  fuller  significance,  "I  am  no  more 
in  the  world,  Father,  but  these  are  in  the  world."  Oh, 
what  an  impressive  declaration  of  the  great  truth  that 
those  men  whom  He  had  called  out  of  the  world,  to 
whom  He  had  manifested  the  Father's  name,  were  to 
take  the  place  which  He  was  vacating  in  the  world's  life. 
And  therefore  He  prays  His  Father,  "As  Thou  hast  sent 
me  into  the  world,  even  so  send  I  them.  And  the  glory 
which  Thou  gavest  me  I  have  given  them  that  they  may 
be  one,  as  Thou,  Father,  art  in  me ;  I  in  Thee  and  Thou 
in  me,  that  they  may  be  perfect  in  one."  Thenceforth 
the  conquests  of  the  Christ  are  the  conquests  of  Christ 
in  them. 

We  sing,  "The  light  of  the  world  is  Jesus."  He 
says,  "I  am  not  in  the  world ;  I  am  the  light  of  the 
world" ;  but  it  is  in  anticipation  of  his  departure  that  He 
said,  "Ye  are  the  salt  of  the  earth,  ye  are  the  light  of 
the  world."  This  explains  Pentecost,  that  is  the  ex- 
planation of  the  mighty  and  rapid  progress  of  the  Chris- 
tian faith.    It  was  not  Simon  Peter  who  awakened  three 


266         THE  DEVOTIONAL  ADDRESSES 

thousand  souls  on  the  day  of  Pentecost,  but  Christ  in 
Peter.  It  was  not  Paul  who  carried  salvation  to  all  the 
great  centers  of  the  Roman  Empire,  but  Christ  in  Paul. 
He  labored  more  abundantly  than  ever.  But  said  he, 
"It  is  not  I,  it  is  Christ  in  me ;  I  am  crucified  with  Christ. 
But  I  live,  yet  not  I  but  Christ  liveth  in  me ;  and  the  life 
I  now  live  in  the  flesh  I  live  by  faith  in  the  Son  of  God." 
"I  labor,  striving  according  to  his  working  who  worketh 
in  me  mightily."  It  was  Christ  who  conquered  the  Pa- 
gan gods ;  it  was  Christ,  not  St.  Augustine,  that  brought 
salvation  to  the  Briton ;  it  was  Christ,  not  Wesley,  that 
brought  Jesus  to  the  vision  of  the  Cornish  miners ;  it  was 
Christ  that  sent  David  Livingstone  into  the  heart  of  the 
Dark  Continent  of  Africa.  And  the  mighty  force  for 
the  redemption  of  Latin  America  is  to  be  Christ  carried 
in  your  hearts  and  in  your  lives, — Christ  speaking 
through  your  lives  and  Christ's  love  revealed  in  your 
love,  Christ's  patience  in  your  patience,  Christ's  life  in 
your  life ;  and  He  is  the  same  yesterday,  to-day  and  for- 
ever. And  He  is  saying  to  each  of  us,  "Behold,  I  stand 
at  the  door  and  knock.  If  any  man  hear  my  voice  and 
open  the  door,  I  will  come  in  to  him  and  sup  with  him 
and  he  with  me."  "O  Thou  who  changest  not,  abide 
in  me." 


THE  EVENING  ADDRESSES 


CONTENTS 

The  Address  of  Welcome,  His  Excellency,  Dr.  Ernest 
Lefevre    271 

Response  to  the  Address  of  Welcome,  Dr.  John  R.  Mott. .       273 

The  Contribution  of  Latin  America  to  the  Higher  Life 
of  Humanity,  Prof.  Eduardo  Monteverde 278 

The  Common  Ideals  of  the  Latin  Americans  and  the 
Anglo-Saxons,  The  Right  Rev.  William  Cabell  Brown, 
D.D ^85 

Contributions  of  Modern  Science  to  the  Ideal  Interests, 
President  Henry  Churchill  King,  D.D 290 

The  Claims  of  Christ  on  Thinking  Men,  Prof.  Erasnio 
Braga 295 

Christian  Faith  in  an  Age  of  Doubt,  The  Rev.  Francis  J. 
McConnell,  D.D 297 

The  Care  and  Custody  of  the  Scriptures,  The  Rev.  John 
Fox,  D.D 305 

The  Place  and  Power  of  the  Bible  in  the  Individual  and 
Nation,  The  Rev.  A.  R.  Stark 315 

True  Leadership  the  Fundamental  Need,  The  Rev.  Edu- 
ardo Carlos  Pereira 322 

The  Price  of  Leadership,  Bishop  Homer  C.  Stunts,  D.D..       330 

The  Approach  to  Latin-American  Women  in  the  Home, 
Mrs.  John  Howland _. .       341 

Social  Work  for  the  Women  of  Uruguay,  Senora  Anita 
de  Monteverde 348 

Problems  of  Latin-American  Womanhood  in  the  Home, 
Miss  Florence  E.  Smith 350 

The  Women  of  Brazil,  The  Right  Rev.  Lucien  Lee  Kin- 
solving,  D.D 358 

The  Principles  and  Spirit  of  Jesus  Essential  to  Meet  the 
Needs  of  Our  Times,  The  Hon.  Emilio  del  Toro 361 

The  Prmciples  and  Spirit  of  Jesus  Essential  to  Meet  the 
Social  Needs  of  Our  Time,  The  Rev.  Charles  T.  Paul, 
Ph.D.,  D.D 369 

The  Triumph  of  Christianity,  The  Rev.  John  F.  Gaucher, 
LL.D 387 

The  Vital  and  Conquering  Power  of  Christianity — How 
Realized  and  Maintained,  The  Rev.  Alvaro  Reis 406 

The  Vitality  and  Conquering  Power  of  Christianity — How 
Realized  and  Maintained,  The  Rev.  James  I.  Vance,  D.D.      416 

269 


THE  ADDRESS  OF  WELCOME 

By  His  Excellency,  Dr.  Ernest  Lefevre 
Minister  of  Foreign  Affairs,  Republic  of  Panama. 

Delivered  before  the  Congress  on  the  Evening  of  Thursday, 
February  10,  1916. 

Impelled  by  a  deep  feeling  of  cordiality  and  good-will, 
I  come  to  welcome  you  in  the  name  of  the  Panamanian 
government  at  this  opening  session  of  the  Congress  on 
Christian  Work  in  Latin  America. 

I  desire  to  express  the  deep  appreciation  I  feel  for  the 
honor  you  have  conferred  upon  me  by  this  kind  recep- 
tion. It  is  my  desire  to  return  this  compliment  in  the 
most  worthy  manner,  not  because  of  the  formalities  of 
etiquette,  but  because  I  wish  with  all  sincerity  to  con- 
tribute to  the  success  of  meetings  like  these,  which  help 
to  bring  to  my  country  elements  of  the  highest  civiliza- 
tion to  which  all  good  citizens  aspire. 

The  constitution  of  the  Republic  of  Panama  gives  am- 
ple guarantees  of  liberty  of  conscience.  As  a  proof  of 
this  and  because  our  government  fervently  desires  to 
create  a  feeling  of  tolerance  in  the  Republic,  I  have  not 
hesitated  to  accept  your  kind  invitation  and  to  proffer  a 
genuine  welcome,  although  I  am  a  sincere  and  devout 
Catholic.  Let  me  impress  upon  you  that  although  the 
Panamanians  have  but  recently  gained  their  indepen- 
dence, it  does  not  follow  that  they  do  not  recognize  the 
benefits  brought  about  by  respecting  the  liberties  and 
rights  of  others. 

271 


272  THE  EVENING  ADDRESSES 

You  have  chosen  a  most  propitious  moment  for  your 
noble  task.  While  I  am  speaking,  violence  and  fury  are 
unchained  in  the  Old  World,  destroying  everything 
which  they  meet  in  their  pathway.  This  horrible  calam- 
ity fills  us  with  terror.  It  is  only  natural  that,  guided  by 
the  ideals  of  righteousness  preached  by  Jesus  our  Lord, 
we,  the  peoples  of  America,  should  do  all  in  our  power 
not  only  to  keep  away  from  strife,  but  also  to  bring  about 
a  lasting  peace  among  those  who  are  at  war.  We  must 
show,  too,  that  in  our  American  republics,  in  spite  of 
their  faults  and  deficiencies,  pacific  ideals  flourish  better 
than  in  monarchical  countries.  This  is  due  to  the  efforts 
they  make  for  the  development  of  civic  and  moral  edu- 
cation. It  is  my  understanding  that  all  religious  men 
everywhere,  without  distinction  of  creed  or  race,  should 
take  part  in  this  high  and  holy  mission  and  that  you  have 
come  here  impelled  by  this  noble  purpose.  Your  purpose 
is  to  unify  the  moral  and  religious  forces  of  America. 
For  this  reason  and  with  great  foresight  you  have  se- 
lected for  this  Congress  the  soil  of  Panama,  as  a  central 
point  from  which  its  influences  will  widely  radiate. 

We  appreciate  the  importance  of  our  location  here, 
and  since  we  desire  to  meet  the  demands  of  every  hu- 
man interest  we  hold  our  country  open  to  all  men  and 
to  all  generous  ideas.  Our  motto,  "Pro  Mundi  Bene- 
iicio,"  is  not  an  empty  phrase  but  a  true  sentiment  of  our 
people.  With  all  the  respect  and  consideration  which  is 
due  to  such  a  gathering  as  this,  I  take  great  pleasure  in 
saluting  you  in  the  name  of  the  Government  of  Panama 
and  wish  for  you  all  success  in  your  mission. 


RESPONSE  TO  THE  ADDRESS  OF  WELCOME 

By  Dr.  John  R.  Mott 

General  Secretary,  International  Committee  of  the  Young  Men's 

Christian  Association,  and  Chairman  of  the  Continuation 

Committee  of  the  Edinburgh  Missionary  Conference. 

Delivered  before  the  Congress  on  the  Evening  of  Thursday, 
February  10,  1916. 

I  know  I  speak  for  all  of  the  delegates  of  this  compre- 
hensive and  most  representative  Congress,  when  I  say 
that  our  hearts  have  been  profoundly  touched  by  these 
most  gracious  and  generous  and  adequate  words  of  His 
Excellency  the  Minister  of  Foreign  Affairs  of  the  Pan- 
ama Republic.  His  Excellency  is  not  a  stranger  to  many 
of  us.  We  have  known  of  his  valuable  work  in  his  own 
country,  and  we  have  known  of  his  career  as  a  student 
in  the  United  States.  He  has  exemplified  in  his  person 
and  in  his  service  some  of  the  highest  ideals  around 
which  this  Congress  is  built.  The  expression  which  he 
has  brought  us  as  to  the  desirability  of  a  gathering 
like  this  and  as  to  its  possibilities,  and  as  to  the  hopes 
that  animate  us,  may  well  be  kept  in  prominence  by  us 
in  our  thinking  and  in  our  striving  together  during  these 
glorious  days  of  life  that  we  are  to  spend  together. 

I  am  sure  that  I  speak  for  all  when  I  say  that  we  are 
likewise  most  grateful  to  have  with  us  on  the  platform 
to-night  not  only  this  distinguished  representative  of  the 
Republic  of  Panama  but  likewise  Colonel  Jay  J.  Morrow, 
Acting  Governor  of  the  Canal  Zone,  who  by  his  presence 
and  by  his  official  and  generous  cooperation  during  these 
days  of  preparation  has  shown  his  own  deep  interest  in 
the  object  which  has  brought  us  together. 

Moreover,  I  would  not  be  true  to  the  promptings  of 
the  heart  of  each  one  present,  if  we  were  not  to  express 

273 


274  THE  EVENING  ADDRESSES 

our  deep  appreciation  of  the  cordial  sympathy  and  great 
helpfulness  of  the  Charges  des  Affaires  of  the  American 
Embassy,  Mr.  Willing  Spencer,  who  has  already  en- 
deared himself  to  all  of  us. 

There  is  no  way  in  which  by  language  we  can  ade- 
quately express  our  appreciation  of  these  sentiments  that 
have  been  expressed  and  these  kindly  acts  performed  in 
so  many  ways  by  these  gentlemen  before  us.  Language 
fails  in  the  midst  of  such  kindnesses.  There  is  only  one 
way  that  satisfies  men  and  women  of  reality  like  those 
who  have  assembled  in  this  Congress,  and  that  is  that 
we  shall  with  great  intensity,  with  great  faithfulness, 
and  with  that  spirit  which  was  characterized  this  after- 
noon by  Doctor  Speer,  seek  to  fulfil  the  high  hopes  that 
have  brought  us  here  from  the  ends  of  the  earth ;  for  I 
am  reminded  that  it  is  a  most  representative  gathering. 
We  have  delegates  from  virtually  every  one  of  the  re- 
publics on  the  Western  Hemisphere.  We  likewise  have 
representatives  from  Europe  and  from  the  distant  parts 
of  the  world.  I  fancy  that  not  in  the  history  of  the 
Western  Hemisphere  has  there  assembled  a  gathering  so 
representative  of  the  leaders  and  the  forces  of  righteous- 
ness of  this  great  sphere  of  the  world's  activity.  There 
have  been  notable  gatherings  representing  the  political 
ideals  and  ambitions  and  hopes  of  the  Western  Hemi- 
sphere. There  have  been  most  successful  gatherings  to 
promote  commercial  relations  between  these  nations. 
There  have  been  scientific  congresses — notably  the  one 
recently  held  in  Washington — that  have  done  much  to 
cement  the  bonds  between  these  peoples  and  to  prepare 
for  a  better  day.  But  not  before  this  time  have  we  had 
such  a  representative  company  of  Christian  workers,  men 
and  women  of  wide  vision  who  have  met  together  for 
this  altruistic  purpose  in  the  realization  of  great  hopes. 

I  persist  in  saying  great  hopes.  The  world  has  a  right 
to  expect  something  truly  great  of  this  Panama  Con- 
gress. The  world  has  a  right  to  expect  that  there  shall 
issue  from  our  coming  together  here  a  larger  plan  for 
helpfulness  for  all  the  nations  of  this  hemisphere,  both 
Latin  and  Anglo-Saxon.     The  time  has  come  to  take 


RESPONSE  TO  ADDRESS  OF  WELCOME  275 

this  whole  hemisphere  into  our  view.  Believe  me,  Jesus 
Christ  sees  nothing  less,  as  He  looks  up  and  down  this 
hemisphere,  than  all  its  needs,  all  its  possibilities.  Noth- 
ing else  will  satisfy  Him  than  for  us  to  plan  for  touching 
most  helpfully  every  nation  and  every  man  of  these  re- 
publics and  of  the  other  nations  of  the  Western  Hemi- 
sphere. 

Our  hopes  are  not  only  with  reference  to  larger  plans, 
truly  adequate  plans  for  the  great  age  in  which  we  live, 
adequate  for  serving  our  great  God,  adequate  for  meet- 
ing the  great  needs,  but  also  that  there  shall  come  out 
of  it  a  finer  science  of  unselfishness.  The  time  has  come 
for  us  to  master  our  facts  as  to  the  social  and  moral  and 
religious  conditions  of  these  nations,  as  has  not  hereto- 
fore been  accomplishd.  We  see  large  promise  that  this 
may  be  realized.  The  splendid  work  done  on  those  eight 
commission  reports,  and  the  debates  that  are  coming  in 
this  room  morning  after  morning,  will  increase  this  sense 
of  promise  that  there  will  issue  from  the  Panama  Con- 
gress a  more  scientific  dealing  with  the  facts,  not  the- 
ories and  visions  merely,  desirable  as  these  are,  on  this 
Western  Hemisphere. 

And  it  is  not  this  larger  hope  alone,  not  this  more 
scientific  dealing  with  the  facts  alone,  that  we  feel  is 
coming  out  of  this  Congress.  There  will  also  come  out 
of  this  Panama  Congress  a  truer  strategy.  Any  one  who 
has  had  even  a  casual  touch  with  the  Latin-American 
countries  must  have  been  impressed  by  the  fact  that  what 
we  want  in  this  day  is  what  the  French  speak  of  as 
"grand  strategy,"  that  which  takes  in  the  whole  map. 
Now  there  are  individual  bodies  in  this  sphere  which 
have  commendable  strategy,  but  I  think  we  would  have 
to  confess  with  humiliation  that  we  are  painfully  lacking 
in  united  strategy.  I  mean  the  sort  of  strategy  that  seeks 
to  make  the  most  of  our  comparatively  weak  forces  as 
we  face  a  clamant  and  urgent  need.  Truly,  the  world 
has  a  right  to  expect  that  we  will  not  spend  this  time 
idly,  but,  as  a  result  of  examining  our  ideas,  of  compar- 
ing our  methods,  there  shall  come  forth  something  that 
shall  accomplish  larger  results. 


276  THE  EVENING  ADDRESSES 

Something-  must  come  forth  from  this  Congress  that 
will  make  Panama  a  name  with  which  the  world  will  as- 
sociate another  thing  that  is  truly  great — I  say  "another 
thing"  because  there  has  been  a  great  past — something 
transcending  anything  that  lies  behind.  Surely  it  must 
be  so,  and  therefore  our  hope  will  include  a  larger  unity. 
There  is  something  strangely  moving  about  a  Congress 
like  this,  when  we  all  come  together  out  of  our  compar- 
atively separate  compartments  and  fuse  our  spirits. 
There  is  generated  in  a  place  like  this  an  atmosphere 
which  I  might  characterize  in  that  splendid  phrase  of 
the  Bishop  of  Oxford  at  Edinburgh,  where  he  said,  "We 
come  into  an  atmosphere  in  which  men  come  to  loathe  to 
differ  and  determine  to  understand."  That  is  precisely 
what  will  take  place  here  these  days.  We  will  come  to 
loathe  any  misunderstanding  of  each  other,  any  differing 
from  one  another  in  what  is  vital.  And  we  will  do  some- 
thing more  important  than  that.  We  will  pass  out  into 
that  clear  zone  where  we  are  determined  to  understand 
one  another  in  order  better  to  cooperate. 

Our  hopes  would  be  vain  to  this  end  if  we  did  not 
comprehend  that  this  Congress  will  issue  in  greater 
power.  We  do  not  need  up  and  down  the  Western  Hem- 
isphere, any  more  than  we  do  in  Europe,  new  machinery. 
But  what  we  do  need  is  more  driving  power,  especially 
of  the  forces  of  righteousness  and  unselfishness, — and 
that  is  only  tantamount  to  saying  a  larger  realization  of 
the  irresistible  energies  of  the  living  Christ  among  us. 
This  is  our  great  need.  Beside  it  everything  else  seems 
to  be  insignificant.  And  we  will  not  disappoint  our  Lord, 
or  the  deepest  hope  in  every  one  of  us,  by  not  seeking  to 
enter  into  that  heritage. 

I  love  to  think  that  there  is  around  us  now,  that  there 
will  be  around  us  during  all  these  coming  sessions,  an 
atmosphere  of  superhuman  resource,  that  there  are  pow- 
ers ready  to  break  out  in  us,  and  through  us  into  every 
nation  into  which  we  shall  return,  that  will  make  the 
coming  age  glorious  in  contrast  with  what  lies  behind  us. 
And  to  this  end  let  the  note  of  reality  be  struck  deep  and 
strong  in  every  session  of  this  Congress.    Then  the  hopes 


RESPONSE  TO  ADDRESS  OF  WELCOME  277 

of  the  friend  who  has  addressed  us,  and  those  who  have 
not  addressed  us,  for  the  best  to  issue  from  this  Congress 
will  be  realized.  We  have  been  reminded  by  His  Excel- 
lency that  while  we  meet  here  in  peace  and  comfort,  en- 
gaged in  a  constructive  task,  other  nations,  like  ourselves 
bearing  the  name  of  Christ,  are  engaged  in  works  of  a 
destructive  character,  shaking  society  to  its  base.  But, 
say  what  we  may  about  these  nations,  not  one  of  us 
could  say  a  word  of  depreciation  concerning  their  real- 
ity. Whatever  else  they  may  be  lacking,  they  are  not 
lacking  in  earnestness  and  sincerity.  Though  some  of 
them  may  be  mistaken — though  all  of  them  may  be  mis- 
taken, God  only  knows — they  are  not  lacking  in  sincerity 
and  reality.  How  incongruous  it  would  be  at  a  solemn 
and  yet  strategic  moment  like  this,  when  whole  nations 
are  stretched  on  the  Calvary  cross,  for  us  to  meet  in 
this  peaceful  zone  of  the  world,  in  this  friendly  republic, 
in  a  time  of  peace,  and  be  characterized  by  lightness  or 
be  lacking  in  earnestness  and  reality.  Rather  may  there 
abide  within  us  to-night,  and  during  every  meeting 
throughout  this  Congress,  the  spirit  of  our  Lord  Jesus 
Christ,  who  said,  *T  must  work  the  works  of  him  that 
sent  me  while  it  is  day ;  for  the  night  cometh  when  no 
man  can  work." 


THE  CONTRIBUTION  OF  LATIN  AMERICA  TO 
THE  HIGHER  LIFE  OF  HUMANITY 

By  Professor  Eduardo  Monteverde 
The  University  of  Montevideo,  Uruguay. 

Delivered  before  the  Congress  on  the  Evening  of 
Thursday,  February  10,  1916. 

The  recent  Latin-American  Scientific  Congress  has 
been  in  various  respects  a  revelation.  Aside  from  its 
effects  upon  intellectual  life  and  international  fraternity, 
it  has  shown  plainly  the  perfect  harmony  of  ideals  which 
exists  in  the  numerous  groups  of  prominent  men  of  the 
three  Americas ;  it  has  set  forth  the  unity  of  political 
ideals  that  exists  among  these  men.  It  has  demonstrated 
the  possibility  of  cooperation  between  the  men  of  North, 
Central  and  South  America ;  it  has  brought  into  clearer 
knowledge  the  respective  characteristics  of  these  na- 
tions. But  one  of  its  principal  fruits  has  been  to  put 
aside  in  great  part  the  veil  which  concealed,  or  caused  to 
be  ignored  by  many,  some  of  the  essential  aspects  of  the 
nations  of  Latin  America ;  we  are  nearer  to  each  other 
than  we  had  imagined.  South  America  is  no  longer  the 
synonym  of  anarchy,  barbarism  and  backwardness,  but  it 
is  necessary  that  this  new  understanding  of  Latin  Amer- 
ica shall  be  extended  through  all  parts  of  that  great  re- 
public which  is  our  friend,  which  should  be  our  inspira- 
tion, which  would  be  for  us  the  best  of  all  models,  and 
which  could  afford  to  us  such  great  assistance. 

And  in  order  to  do  this,  on  all  proper  occasions,  it  is 
necessary  to  insist  on  the  use  of  all  suitable  means  in 

278 


CONTRIBUTION  OF  LATIN  AMERICA    279 

setting-  forth  the  personality  of  Latin  America,  not  only 
for  the  sake  of  its  effects  upon  commercial,  industrial, 
political  and  scientific  interchange  between  the  two  con- 
tinents, but  also  and  fundamentally  for  its  contribution  to 
the  highest  success  of  the  noble  mission  and  generous 
purpose  of  the  several  North  American  institutions  to 
whose  initiative  in  certain  cases  and  cooperation  in 
others  has  been  due  the  support  of  institutions  of  a  moral 
and  religious  character  which  exist  and  exercise  their 
beneficent  action  in  Latin  America. 

It  is  in  view  of  these  considerations  and  in  accordance 
with  the  generous  request  of  the  Committee  on  Arrange- 
ments of  this  Congress  that  I  have  the  honor  to  engage 
your  attention  for  a  few  moments. 

It  is  my  purpose  in  the  first  place,  to  mention  the 
different  factors  which  are  in  operation  in  South  Amer- 
ica and  which  have  been  up  to  the  present  time,  and  will 
in  the  future  be  contributing  elements  in  the  improve- 
ment and  progress  of  human  life.  I  venture  the  affirma- 
tion that,  although  in  a  more  limited  degree,  the  Central 
and  South  American  continents  are  engaged  in  and  are 
developing — each  in  its  own  territory  and  through  the 
agency  of  native  elements — a  large  number  of  the  useful 
activities  which  are  found  in  general  in  Europe  and 
North  America.  I  recognize,  of  course,  that  in  the  last 
mentioned  continents  those  activities  had  their  origin  and 
their  inspiration.  Let  us  review  rapidly,  in  proof  of  the 
truth  of  this  affirmation,  the  different  activities  which, 
up  to  the  present  time,  have  been  manifest  in  Latin 
America  and  which  in  the  future  will  constitute  the  in- 
fluences which  will  contribute  to  the  improvement  and 
progress  of  human  life. 

I.      THE    ECONOMIC    CONTRIBUTION 

Nature  has  been  so  prodigal  of  her  gifts  in  this  part 
of  the  world  that  if  man  shall  know  how  to  avail  him- 
self of  them,  she  will  become  a  source  of  supply,  not 
only  for  her  own  territory,  but  also  for  other  lands.  A 
study  of  the  statistics  of  exports  would  give  an  idea  of 
the  millions  of  dollars  which  Latin  America  sends  to  the 


28o  THE  EVENING  ADDRESSES 

other  countries  of  the  world  in  the  form  of  her  native 
products.  To  this  it  should  be  added  that  the  continual 
growth  and  progress  of  her  cities  requires  a  constant 
importation  of  various  building  and  other  raw  materials 
for  her  industries  and  manufactures,  machinery,  food 
supplies,  textiles  and  others.  Latin  America  is  there- 
fore a  productive  source  of  labor  and  consumption,  and 
her  economic  contribution  to  the  world's  enterprises  in 
various  directions  is  well  worthy  of  being  kept  in  mind. 

2.      THE  EDUCATIONAL  CONTRIBUTION 

In  this  department  Latin  America  shows  splendid  de- 
velopment. Science  in  its  various  branches,  the  arts  in 
their  multiple  manifestations,  primary  and  higher  educa- 
tion, all  show  a  degree  of  development  parallel  with  the 
greatest  modern  advancements  in  knowledge.  Her  scien- 
tists and  her  specialists  in  medicine  have  represented  her 
with  the  highest  distinction  in  various  congresses  and 
have  won  world-wide  reputation.  Her  medical  faculties 
have  at  their  disposal  the  most  complete  laboratories,  and 
her  bacteriological  and  other  institutes  for  research  are 
provided  with  the  most  modern  appliances,  while  in  her 
clinical  hospitals  the  most  serious  illnesses  are  treated 
and  the  most  difficult  surgical  operations  are  performed. 
Her  schools  of  engineering  and  architecture  are  con- 
ducted with  the  aid  of  all  the  means  necessary  for  prac- 
tical and  theoretical  instruction.  Her  engineers  have 
projected  and  carried  out  important  structural  works, 
railways,  bridges  and  others,  and  her  architects  have 
conceived  and  executed  works  whose  magnitude  and 
beauty  have  demonstrated  their  proficiency.  Her  lawyers 
and  international  jurists  have  published  works  of  genuine 
merit,  and  there  is  no  question,  however  complicated,  in 
the  department  of  law,  which  has  not  been  dealt  with  by 
Latin-American  authors.  Her  literary  men,  her  poets 
and  her  musicians  have  given  abundant  fruits  of  their 
talent  and  inspiration,  and  the  reputation  of  some  of 
them  has  spread  to  other  continents.  Her  universities, 
endowed  with  buildings  especially  constructed  for  them, 
are  provided  with  the  most  modern  appliances  for  edu- 


CONTRIBUTION  OF  LATIN  AMERICA    281 

cation,  such  as  laboratories  and  cabinets.  Their  courses 
of  study  are  equal  or  superior  to  those  of  other  countries. 
Their  professors  are  specialists  in  their  preparation  for 
their  several  departments  and  constitute  one  of  the 
glories  of  Latin  America.  The  methods  of  primary  edu- 
cation followed  by  them  are  a  repetition  of  the  most 
perfect  to  be  found  in  the  world.  Each  new  advance  in 
pedagogical  science  is,  at  least  in  some  of  the  countries 
of  Latin  America,  immediately  applied  to  their  local 
methods  of  primary  instruction.  Schools  of  the  fine  arts 
and  associations  of  a  scientific  and  cultural  character  are 
everywhere  found  and  are  developing  more  or  less 
rapidly.  Absolute  intellectual  liberty  obtains  in  all 
scientific  and  literary  production,  and  there  has  already 
been  manifested  in  various  international  congresses,  the 
tendency  to  unity  in  all  these  lines  of  productiveness. 

One  of  the  most  significant  manifestations  of  this  ten- 
dency is  the  organization  of  the  South-American  Federa- 
tion of  University  Students,  which  has  already  held  inter- 
national congresses  and  whose  permanent  central  office  is 
established  in  the  capital  of  the  republic  Uruguay. 

3.      CONTRIBUTIONS  TO  INTERNATIONAL  LAW 

In  this  department,  the  action  of  the  continent  to 
which  I  refer  has  been  highly  beneficial  and  successful, 
since  there  have  already  been  held  several  international 
congresses  with  representatives  of  all  the  countries  of 
the  continent,  leading  to  such  practical  results  as  the 
treaty  for  arbitration,  reciprocal  engagements  for  the  re- 
duction of  armaments,  express  declarations  of  inter- 
national fraternity  practically  demonstrated  by  the  recip- 
rocal return  of  trophies  of  war  and  the  recognition  of 
maritime  zones  of  influence,  the  proclamation  of  justice 
and  mutual  respect  for  the  integrity  of  national  territory, 
together  with  other  resolutions  and  express  declarations 
which  permit  us  to  anticipate  the  permanent  prevalence 
of  peace,  of  justice  and  of  right  in  the  reciprocal  rela- 
tionships of  the  countries  of  Latin  America. 


282  THE  EVENING  ADDRESSES 

4.      THE  RELIGIOUS  CONTRIBUTION 

In  the  religious  realm,  although  the  action  of  Latin 
America  has  been  manifested  only  through  the  medium 
of  her  churches  and  Christian  institutions  in  forms 
limited  by  various  resisting  forces,  it  has  nevertheless 
been  marked  by  the  utilization  of  the  great  principles  of 
Christianity  in  their  application  to  social  morality  and 
true  democracy.  Freedom  of  thought  granted  by  the 
various  national  constitutions  is  a  reality  in  all,  or  nearly 
all,  the  countries  of  Central  and  South  America.  In 
these  countries  all  forms  of  worship  are  tolerated  and 
there  have  been  put  in  force  such  laws  as  are  necessary 
to  guarantee  liberty  of  conscience  in  the  widest  sense  of 
the  word.  The  underlying  principles  of  Christianity  are 
applied  to  social  life  and  have  inspired  the  organization 
of  many  charitable,  educational  or  philanthropic  institu- 
tions which  everywhere  exercise  their  beneficent  influ- 
ence for  the  protection  of  the  sick,  the  abandoned  and 
the  suffering. 

5.      THE    CONTRIBUTION    TO    PHYSICAL    IMPROVEMENT 

Physical  education  in  the  modern  scientific  sense  of 
the  term,  which,  until  recently,  was  very  much  neglected 
in  the  greater  part  of  the  countries  of  Latin  America,  is 
now  being  rapidly  developed,  and  in  some  of  those  coun- 
tries there  are  in  successful  operation  numerous  gym- 
nasiums and  athletic  fields,  and  a  large  proportion  of  the 
youth  of  these  countries  has  felt  the  stimulus  of  health- 
ful and  honorable  sport.  Public  and  private  institutions 
are  paying  special  attention  to  physical  education,  and,  in 
general,  conform  their  methods  to  those  which  obtain  in 
North  America.  He  who  now  has  the  honor  to  address 
you  has  been  especially  charged  by  the  National  Com- 
mittee on  Physical  Culture  of  Uruguay  to  report  to  that 
Committee  as  to  the  equipment  and  administration  of 
playgrounds  in  the  United  States.  The  movement  in 
this  direction  is  of  the  greatest  importance  and  is  worthy 
of  special  mention  because  one  of  the  weak  points  in  the 
educational  systems  of  South  America  was  the  lack  of 


CONTRIBUTION  OF  LATIN  AMERICA    283 

attention  to  physical  culture  and  to  its  importance  to  the 
complete  and  harmonious  development  of  a  human  being. 

Universities,  schools  and  private  institutions  all  begin 
to  understand  the  true  value  of  physical  education  as  a 
means  to  health  and  as  an  educative  force  in  the  forma- 
tion of  character,  understanding  that  by  this  means  it 
will  be  possible  gradually  to  turn  aside  our  youth  from 
those  diversions  which  are  unsuitable,  and  at  times  im- 
moral, and  which  so  easily  attract  them.  Add  to  this, 
hospitals  constructed  in  accordance  with  the  latest  and 
most  rigorous  hygienic  requirements,  sanitariums,  asy- 
lums for  contagious  diseases,  training  schools  for  nurses, 
institutions  for  the  blind,  deaf  and  dumb,  disinfection 
plants,  and  measures  for  the  promotion  of  public  hygiene 
— and  you  will  have  before  you  the  fact  that  in  this  re- 
gard Latin  America  is  making  its  contribution  to  human 
welfare. 

It  is  just  to  say  with  reference  to  these  various  educa- 
tional, scientific  and  other  institutions  which  I  have  men- 
tioned, that  their  existence  is  principally  due  to  the  good 
judgment  shown  by  Latin  America  in  utilizing  the  knowl- 
edge and  experience  of  other  continents,  recognizing  that 
in  this  respect  she  was  inferior  to  others,  and  to  her 
excellent  disposition  to  adopt  for  herself  that  which 
others  have  considered  desirable.  My  words,  therefore, 
which  may  appear  to  be  excessively  laudatory,  should  not 
be  interpreted  in  any  other  sense  than  the  statement  of 
facts,  and  the  description  of  what  Latin  America  has 
endeavored  and  still  endeavors  to  learn  from  her  sister 
nations  of  Europe  and  North  America.  It  may,  then, 
be  inferred  that  the  circumstances  and  antecedents  which 
I  have  now  set  forth,  show  that  Latin  America  is  the 
home  of  a  race  which  is  of  a  vigorous  physical  and  in- 
tellectual nature,  a  race  which  will  finally  be  the  result 
of  the  fusion  of  individuals  of  different  nationalities  and 
races  which  will  in  that  continent  seek  a  better  life,  and 
in  whose  hospitable  soil  they  will  find  a  permanent  home. 
A  virgin  soil  has  received  and  still  welcomes  the  seed 
of  future  generations  which  will  give  to  her  at  the  last, 
when  time  shall  have  finished  her  work  as  nature's  great 


284  THE  EVENING  ADDRESSES 

architect,  a  personality  and  character  all  her  own.  There 
will  thus  come  into  existence  a  race  which  will  possess 
the  best  qualities  of  its  ancestors,  and  in  which  the  in- 
ferior qualities  will  have  been  removed  in  the  process 
of  the  melting  pot,  and  will  not,  therefore,  maintain  their 
influence  in  opposition  to  those  higher  qualities  whose 
manifestation  will  be  the  result  of  the  meeting  and  fusion 
of  such  various  and  distinct  physical  and  mental  quali- 
ties. This  will  be  the  work  of  time,  and  time  alone,  with 
its  constant  labor,  will  determine  the  qualities  of  this 
new  race. 

But  it  is  to  those  men  who  hold  lofty  ideals  and  who 
are  already  in  possession  of  the  truth,  that  it  belongs  to 
save  other  men,  to  transform  the  life  of  the  community 
and  to  plant  in  that  race  of  the  future  the  germs  of  those 
doctrines  which  will  serve  as  the  impulse  to  its  future 
activity  when  its  turn  shall  come  to  act  upon  the  stage  of 
human  life. 


THE     COMMON      IDEALS      OF     THE     LATIN 
AMERICANS    AND    THE    ANGLO-SAXONS 

By  The  Right  Reverend  William  Cabell  Brown,  D.D. 

Bishop  of  Virginia. 

Delivered  before  the  Congress  on  the  Evening  of 
Thursday,  February  10,  1916. 

It  is  a  matter  of  very  deep  regret  to  me  that  Bishop 
Kinsolving  of  Southern  Brazil  has  been  prevented  from 
being  with  us  this  evening,  and  yet  I  count  it  a  very 
high  pleasure  that  I  am  permitted  to  take  his  place  to 
speak  to  you  to-night  of  the  ideals  which  the  Latin- 
American  and  the  Anglo-Saxon  peoples  hold  in  com- 
mon. My  only  fitness  for  the  task  is  to  be  found  per- 
haps in  the  fact  that  while  born  of  Anglo-Saxon  stock 
in  the  United  States  of  North  America,  I  have  passed 
the  best  and  most  fruitful  years  of  my  Hfe  in  the  United 
States  of  Brazil  in  South  America.  My  long  residence 
in  both  countries,  my  abiding  affection  for  the  people  of 
both  countries,  my  earnest  and  deep-seated  desire  for 
the  best  and  highest  welfare  of  both  countries,  entitle 
me,  it  seems,  without  undue  presumption,  to  speak  with 
some  measure  of  authority  upon  the  ideals  common  to 
both. 

The  casual  visitor,  the  superficial  observer,  is  naturally 
attracted  by  the  things  that  lie  on  the  surface ;  his  atten- 
tion is  caught  by  what  he  sees  around  him — the  flora 
and  the  fauna  of  the  country ;  the  construction  of  the 
houses,  the  street  scenes,  the  customs,  manners  and  lan- 
guage of  the  people ;  the  diversities  of  temperaments  due 
in  a  large  measure  to  racial  and  climatic  differences,  and 

285 


286  THE  EVENING  ADDRESSES 

the  various  forms  observed  in  the  church  and  state. 
Naturally,  these  first  attract  the  attention  and  provide 
abundant  opportunity  for  those  glittering,  but  often  mis- 
leading generalities  which  so  delight  the  soul  of  the 
transient  tourist.  But  to  one  like  myself,  who  has  spent 
many  years  in  both  countries,  who  has  been  privileged 
to  enter  into  the  sanctuary  of  the  home  and  to  see  some- 
thing of  the  home  life,  who  counts  among  his  Latin- 
American  acquaintances  many  friends  who  are  very  dear 
to  him,  friends  whose  friendship  has  been  tested  in  the 
experiences  of  life  where  masks  are  thrown  aside,  where 
the  depths  are  broken  up  and  the  real  man  stands  re- 
vealed— to  such  an  one  the  things  that  separate  and 
differentiate  us  are  seen  to  be  superficial,  and  the  great 
eternal,  abiding,  unchanging  ideals  that  spring  from  the 
fact  of  a  common  fatherhood  and  a  common  brother- 
hood, that  come  into  being  and  are  strengthened  by  the 
elemental  experience  of  life  and  of  death,  are  really  the 
same. 

Manifestly  this  is  not  the  time  nor  is  this  the  occasion 
to  enter  into  any  lengthy  or  exhaustive  treatment  of  all 
the  ideals  common  to  our  peoples.  If  you  will  permit 
me,  therefore,  I  will  ask  you  to  consider  only  two  of 
these  ideals  among  the  many  which  might  be  enumer- 
ated. 

As  I  think  of  the  ideals  that  are  common  to  us  both, 
at  once  there  comes  into  my  mind  that  deep,  unquench- 
able love  of  freedom,  that  yearning  for  liberty,  that  deep- 
seated  conviction  that  every  individual  has  the  unques- 
tioned right  to  the  fullest  and  freest  expression  of  his 
life.  If  time  permitted,  it  would  be  a  very  easy  matter 
to  cull  from  the  Latin-American  and  Anglo-Saxon 
authors  passages  which  would  convince  you  beyond  any 
peradventure  of  doubt  how  deep-seated  is  this  yearning 
and  love  for  liberty.  This  feeling  is  manifested  in  the 
burning  words  of  our  brilliant  poets,  it  is  expressed  in 
the  sonorous  and  rolling  periods  of  our  most  brilliant 
orators,  it  is  dwelt  upon  at  length  in  calm  and  reasoned 
sentences  by  the  greatest  writers  of  prose ;  and  yet,  be- 
lieve me,  this  ardent  love  of  liberty  is  not  the  property 


OUR  COMMON  IDEALS  287 

of  a  few  rare  and  choice  spirits,  but  rather  it  is  deeply 
imbedded  in  the  hearts  and  minds  of  the  rank  and  file 
of  both  peoples.  No  one  can  read  attentively  of  those 
great  movements,  born  of  the  passionate  yearning  for 
liberty  and  accompanied  by  heroic  deeds  that  resulted  in 
the  independence  of  the  colonies  of  this  new  continent, 
separating  themselves  from  the  mother  countries,  no  man 
can  study  the  movements  which  they  brought  about  of 
separation  of  church  and  state^  no  man  can  read  intelli- 
gently about  the  great  and  sometimes  fierce  struggles 
for  freedom  of  thought,  for  freedom  of  speech,  for  free- 
dom of  conscience,  and  not  realize  that  this  is  one  of  the 
most  deep-seated  among  the  ideals  common  to  both  our 
peoples. 

And  again,  as  a  manifestation  of  that  love  of  liberty 
and  freedom,  I  take  it  that  there  are  no  other  countries  in 
all  this  world  where  a  man  is  so  free  to  utter  and  ex- 
press the  thoughts  that  are  burning  in  his  heart  and 
mind.  There  is  no  position  of  honor  or  of  rank  or  of 
power  or  influence,  either  in  the  learned  professions  or 
in  the  church  or  state,  which  is  not  freely  accessible  to 
the  citizen  that  has  the  power  to  win  that  position,  and 
there  are  innumerable  examples  in  South  America  and 
Central  America  and  North  America,  when  men  without 
the  aid  of  circumstances  of  wealth,  of  birth  or  of  rank, 
have  won  and  adorned  the  highest  position  in  church  and 
in  state. 

The  other  ideal  which  I  desire  to  emphasize  for  a  few 
moments  is  perhaps  a  little  more  difficult  of  definition, 
yet  I  believe  it  to  be  a  very  deep-seated  feeling.  We 
find  it  in  writers,  and  yet  we  find  it  again  among  the 
common  people — an  abiding  and  deepening  conviction 
that  on  this  new  continent  where  a  beneficent  creator  has 
placed  us,  a  continent  so  marvelous  in  its  natural  re- 
sources, furnished  with  material  to  exercise  to  the  fullest 
every  faculty  and  power  of  body  and  soul  and  spirit, 
that  here,  untrammeled  by  past  precedents,  untrammeled 
by  existing  forms  of  government  in  the  old  world,  we 
have  the  task  set  for  us  of  working  out  in  some  way  our 
conceptions    of    the    ideal    state.     Our    old    men    have 


288  THE  EVENING  ADDRESSES 

dreamed  dreams  and  our  young  men  have  seen  visions 
of  government  of  the  people  by  the  people  and  for  the 
people,  and  they  are  straining  forward  and  longing  for 
the  establishment  of  the  ideal  state  from  which  wrong 
and  oppression  shall  be  banished,  and  in  which  righteous- 
ness and  justice  shall  prevail. 

And  yet  it  is  perfectly  evident  that  we  have  not  yet 
attained  unto  these  high  ideals.  Our  love  of  liberty  too 
often  degenerates  into  a  love  of  license.  The  ideal  state 
which  we  hold  in  our  minds  and  hearts  has  been  sadly 
m.arred  by  oppression  and  wrong  and  crime,  and  yet  the 
ideal  persists.  It  has  not  been  extinguished,  it  can  never 
be  extinguished,  because  it  is  deep-seated  and  God-given. 

And  in  thinking  of  this  Congress  to  which  I  have  been 
looking  forward  for  many  months  with  earnest  prayer, 
I  sometimes  feel  that  as  one  result  of  our  deliberations, 
not  only  will  the  ideals  common  to  both  peoples  be 
brought  into  prominent  view,  but  we  shall  all  learn  to 
realize  that  those  high  and  splendid  ideals  of  ours  can 
never  be  fully  realized,  can  never  come  to  their  best 
fruition,  until  we  as  individuals  have  come  and  taken 
our  places  at  the  feet  of  Him  who,  in  the  fullness  of 
time,  was  sent  to  reveal  His  Father's  will,  until  in  some 
way  we  have  learned  to  lay  hold  of  that  liberty  with 
which  Christ  has  made  us  free.  Before  there  is  a  pos- 
sibility of  there  coming  into  being  such  an  ideal  state 
as  I  have  briefly  outlined,  we  must  learn  the  lesson  that 
life  consisteth  not  in  the  things  a  man  possesses,  that 
the  highest  and  best  expression  of  life  is  to  be  found 
not  in  getting  but  in  giving.  And  I  take  it,  in  order  to 
learn  that  lesson,  we  must  go  again  to  the  Master  of 
our  lives  and  hear  Him  as  He  laid  down  the  object  of 
His  coming  in  those  words  which  speak  to  us  of  service, 
of  doing  for  others,  in  which  he  said,  "The  Son  of  man 
is  come  not  to  be  ministered  unto  but  to  minister,  and 
to  give  his  life  a  ransom  for  many." 

May  that  lesson  be  learned,  and  as  we  return  to  our 
various  homes,  may  each  of  us  strive  to  do  everything 
in  his  power  to  make  these  ideals  what  they  ought  to 
be;  and  then  as  leaven,  as  individual  to  individual,  let 


OUR  COMMON  IDEALS  289 

this  love  of  freedom,  let  this  love  and  desire  for  the 
ideal  state  permeate,  reach  out  among  our  neighbors 
until  the  vi'hole  lump  shall  be  leavened ! 


CONTRIBUTIONS    OF    MODERN    SCIENCE    TO 
THE  IDEAL  INTERESTS 

By  President  Henry  Churchill  King,  D.D. 
Oberlin  College. 

Delivered  before  the  Congress  on  the  Evening  of 
Friday,  February  11,  1916. 

Your  Committee  has  been  kind  enough  to  ask  me 
to  say  a  few  words  in  introducing  the  themes  for  the 
evening:  "The  Claims  of  Christ  on  Thinking  Men," 
and  "The  Christian  Faith  in  an  Age  of  Science."  Both 
of  these  themes  suggest  that  very  modern  world  which 
has  been  so  strongly  affecting  the  whole  of  educated 
Latin  America,  and  it  is  worth  while  for  all  of  us  prob- 
ably to  make  clear  to  ourselves  how  modern  this  modern 
world  is. 

Modern  science  itself,  for  example,  in  its  evolutionary 
form  is  hardly  older  than  Darwin's  "Origin  of  Species" 
which  was  issued  in  1859.  The  historic  spirit  is  not  much 
more  than  a  century  old,  for  the  eighteenth  century 
scarcely  knew  it.  Modern  psychology  is  a  development 
of  very  recent  date.  The  first  psychological  laboratory 
the  world  ever  saw  was  opened  the  year  I  graduated 
from  college,  and,  I  assure  you,  I  do  not  regard  that  as 
ancient  history.  Sociology  is  not  older  than  the  earlier 
writings  of  Herbert  Spencer.  And  then  there  is  the  great 
significant  field  of  comparative  religion,  which  is  also  for 
the  most  part  a  product  of  the  last  fifty  years. 

All  this  great  inrush  of  modern  knowledge  has  to  be 
dealt  with.  We  need  not  think  it  strange  that  men  in 
(Latin  America,  as  well  as  men  in  North  America  and 

290 


CONTRIBUTIONS  OF  SCIENCE  291 

Europe,  have  all  had  to  feel  their  way  in  the  presence  of 
this  modern  knowledge  to  a  new  manner  of  viewing 
their  faith.  And  yet  I  suppose  we  are  not  to  think  of 
any  of  this  new  knowledge  as  an  enemy,  but  rather  to 
see  that  it  is  our  privilege  to  make  it  a  great  ally  of  all 
the  ideal  interests.  I  am  often  reminded,  when  I  think 
of  this  relation  of  modern  science  to  ideal  interests,  of 
the  story  told  of  some  Scotchmen  at  dinner  who  had 
pretty  much  sung  around,  but  the  Chairman  discovered 
that  one  man  had  not  sung,  and  he  asked  him  if  he  would 
not  give  them  a  song.  "No,"  he  said,  "I  can't  sing. 
When  I  sing,  my  voice  sounds  a  good  deal  like  the  scrap- 
ing of  a  brick  over  a  door."  But  the  chairman  insisted, 
and  the  man  attempted  a  song.  At  the  end  there  was  a 
deep  silence,  and  then  the  chairman  said,  "Mon,  your 
singin'  is  na  up  to  much,  but  your  veracitee  is  juist  awfu'. 
You're  right  about  that  brick."  So  some  of  us,  who  have 
to  do  with  the  ideal  interests,  have  probably  been  in- 
clined to  say  to  this  modern  knowledge,  "Your  veracity 
is  just  awful,  but  your  singing  is  not  up  to  much."  I 
wonder  whether  it  would  not  be  wise  for  us  to  see,  as 
we  face  these  great  new  facts  in  the  intellectual  world, 
that  we  have  not  to  do  with  enemies,  but  with  allies.  If 
we  really  believe  in  the  providence  of  God,  shall  we  not 
believe  that  He  has  been  in  these  movements  of  thought 
as  well  as  in  more  external  events,  and  that  here  too  He 
has  not  left  Himself  without  witness  ?  Shall  not  the 
veracity  of  modern  science  prove  to  have  for  us  a  really 
singing  note — a  great  new  note  of  challenge  not  only,  but 
also  of  largest  encouragement  to  faith? 

Let  me  ask  you,  then,  to  notice  in  the  briefest  possible 
way  five  things  that  may  be  really  said  to  be  contribu- 
tions of  modern  science  to  the  ideal  interests.  First  of 
all,  modern  science  has  enormously  increased  the  re- 
sources of  power  and  wealth  and  knozvledge  available  for 
the  ideal  interests.  I  cannot  dwell  upon  any  one  of  them, 
but  if  you  will  compare  modern  man  with  the  primitive 
man,  you  will  see  that  the  primitive  man  must  have  had 
a  keen  sense  of  his  own  limited  power,  as  being  depen- 
dent simply  upon  his  own  muscle.    Modern  man  has  no 


292  THE  EVENING  ADDRESSES 

such  sense  of  limitation  of  power,  but  rather  a  sense  of 
ability  to  tap  the  forces  of  the  universe ;  and  from  this 
tapping  of  the  forces  of  the  universe  has  followed  at 
once  an  enormous  increase  in  wealth  also. 

Now  this  increase  in  resources  does  not  necessarily 
prove  a  great  gain,  but  it  does  bring  a  great  challenge  to 
the  ideal  interests.  The  attitude  of  the  modern  social 
worker,  for  example,  is  very  different  from  that  of  his 
predecessor,  the  charity  worker  of  fifty  years  ago.  The 
latter  had  the  feeling  that  he  was  engaged  in  a  simply 
hopeless  task.  The  modern  social  worker  has  no  such 
feeling.  He  believes  that  there  is  power  enough  and 
wealth  enough  and  knowledge  enough  to  make  possible 
a  man's  life  to  every  man  on  the  globe,  if  men  will  but 
learn  how  to  use  these  resources.  So,  in  the  second 
place,  modern  science  brings  this  great  contribution  to 
the  ideal  interests, — a  vigorous  challenge  to  these  inter- 
ests to  turn  out  men  and  zvomcn  zvho  shall  be  worthy  of 
these  vastly  increased  resources  and  be  able  to  tnaster 
them.  The  European  war  is  a  dismal  demonstration  that 
men  have  not  yet  learned  how  to  use  these  resources. 
We  have  turned  them  to  the  most  destructive  use  pos- 
sible, but  there  they  are.  The  war  is  evidence,  too,  that 
these  resources  have  been  enormously  increased.  Are 
we,  who  are  responsible  for  the  ideal  interests,  doing  our 
share  to  make  sure  that  there  are  being  sent  out  into  the 
world  men  and  women  with  such  discernment  of  the  laws 
of  life  as  will  make  possible  the  right  use  of  these  re- 
sources,— men  and  women  capable  of  positive  self- 
control,  because  for  them  the  great  thing,  the  moral 
thing,  is  not  simply  emptying  things  out  or  cutting  things 
ofif,  but  rather  the  positive  taking  on  of  great  new  enthu- 
siasms and  purposes  and  devotions  ?  One  of  my  college 
classmates  once  wrote  an  essay  on  the  subject  "Is  Good- 
ness Interesting?"  And  when  you  stop  to  think  of  it, 
that  is  rather  an  interesting  subject,  because  if  goodness 
is  not  interesting,  in  the  long  run  we  shall  not  have  much 
to  do  with  it.  And  Goodness  knows  that  goodness  is  not 
interesting,  if  it  merely  means  cutting  something  off  or 
emptying  something  out.     But  if  goodness  means  enter- 


CONTRIBUTIONS  OF  SCIENCE  293 

ing  into  the  infinite  purposes  and  plans  and  enterprises 
of  Almighty  God,  there  is  nothing  on  earth  so  interesting 
as  goodness.  When  we  get  a  view  of  goodness  like  that. 
we  shall  get  a  positive  self-control  that  will  enable  the 
race  to  make  the  right  use  of  these  enormously  increased 
resources.  No  generation  has  ever  faced  such  a  flood  of 
resources  as  our  generation. 

In  the  third  place,  modern  science  has  made  this  great 
contribution :  it  has  brought  to  us  a  view  of  the  world  far 
larger  and  more  significant  than  we  have  heretofore  had, 
and  has  thereby  forced  us  to  a  more  adequate  and  a 
larger  conception  of  God.  Under  the  pressure  of  mod- 
ern science  the  world  has  become  immensely  enlarged 
for  us  in  space  and  time.  The  world  is  unified  for  us. 
too,  as  it  was  never  unified  to  the  thinking  of  men  before. 
Our  world  has  become  more  law-abiding  also ;  and  it 
seems  to  some  of  us,  when  we  have  discerned  some  of 
the  laws  of  the  universe,  that  we  have  caught  sight  of 
some  of  the  secrets  of  God ;  for  these  laws  are  only  His 
habitual  ways  of  action,  and  we  may  learn  thus  how  we 
may  cooperate  with  Him  in  the  great  plans  that  He  is 
trying  to  work  out. 

In  the  fourth  place,  modern  science  has  brought  us  the 
scientific  method.  We  are  really  trying  to  apply  this 
method  in  this  Congress.  The  great  reports  upon  which 
the  Congress  is  based,  coming  to  us  one  by  one,  mean 
that  there  has  been  an  attempt  carefully  to  survey  the 
field,  to  get  at  the  facts,  to  classify  the  facts,  to  see  what 
laws  underlie  the  facts,  to  discern  the  conditions  involved 
in  the  laws,  and  thus,  upon  fulfilment  of  these  conditions, 
to  be  able  to  count  upon  results. 

And  finally,  modern  science  has  given  us  the  great  new 
vision  of  what  we  call  the  scientific  spirit,  which  is  after 
all  nothing  but  Jesus'  own  first  condition  of  entrance  into 
the  kingdom  of  Heaven, — ^the  spirit  of  the  humble,  open- 
minded  man.  Perhaps  the  scientific  spirit  might  be  de- 
fined to  be, — the  habitual  determination  to  see  straight, 
to  report  exactly,  and  to  give  an  absolutely  honest  reac- 
tion on  the  situation  in  which  one  is  placed.  I  do  not 
know  any  closer  historical  parallel  to  that  scientific  spirit 


294  THE  EVENING  ADDRESSES 

than  Jesus'  own  constant  insistence  upon  utter  inner  in- 
tegrity. "Why  even  of  yourselves,"  He  says,  "judge  ye 
not  that  which  is  right  ?"  Nine-tenths  of  Jesus'  teaching 
is  just  a  direct  appeal  to  our  own  reason  and  conscience; 
an  appeal  to  us  to  see  as  he  sees  and  share  his  insight, 
to  get  a  decision  of  our  own,  a  choice  that  belongs  to  us. 
So  we  may  have  a  right  to  believe  that  every  one  of  the 
conquests  of  modern  science  is  a  kind  of  fresh  evidence 
of  the  great  underlying  principles  of  Christ  himself. 

When  I  think,  thus,  of  this  fivefold  contribution  of 
this  great  new  intellectual  world  of  our  time  to  the  ideal 
interests,  I  feel  no  misgiving  as  to  what  the  final  influence 
of  that  intellectual  world  is  to  be  if  we  can  have  even 
reasonable  insight  into  its  bearing  upon  faith. 


THE  CLAIMS  OF  CHRIST  ON  THINKING  MEN 
By  Professor  Erasmo  Braga 

Theological   Seminary,   Campinas,   Brazil. 

Delivered  before  the  Congress  on  the  Evening  of 
Friday,  February  11,  1916. 

I  would  first  call  attention  to  the  fact  that  we  are  liv- 
ing in  an  intensely  practical  age  and  that  we  are  seeking 
to  resolve  the  problems  of  life  and  to  grasp  the  great 
truths  that  concern  us  from  this  standpoint  of  the  prac- 
tical. Just  now  all  eyes  are  being  turned  to  Latin 
America,  and  all  are  anxiously  inquiring  as  to  how  the 
Latin  Americans  are  going  to  approach  those  problems 
that  are  arising  in  the  present  day.  For  the  first  time  in 
history  we  are  being  brought  face  to  face  with  many  of 
the  great  truths  and  great  problems  of  human  life,  and 
the  people  of  South  America  are  entering  upon  this  task 
with  hope  and  aspiration  that  they  may  lay  hold  of  the 
new  truths,  and  like  others  who  have  faced  them,  may 
resolve  them  after  some  fashion  that  will  bring  great 
profit  to  themselves.  Further,  I  would  add  that  for  the 
help  that  the  people  of  Latin  America  need  in  facing 
these  problems,  their  eyes  are  turning  more  and  more  to 
North  America  for  sympathy  and  leadership. 

I  would  also  call  attention  to  the  fact  that  in  this 
process  of  dealing  with  the  modern  problems  of  life,  men 
are  seeking  to  classify  information,  to  analyze  informa- 
tion as  it  has  been  gathered,  that  they  may  thereby  make 
the  largest  possible  use,  when  they  have  really  grasped  the 
truth,  of  those  results  that  are  being  achieved  by  this  in- 
tellectual process.  All  this  has  been  bringing  personal 
advantage  to  the  individual.    He  is  reaping  large  benefits 

295 


296  THE  EVENING  ADDRESSES 

in  his  own  personal  development,  in  the  enlargement  of 
his  vision  and  in  bringing  men  into  closer  fellowship 
with  the  thoughtful  minds  of  the  world.  But  the  indi- 
vidual has  in  view  also  not  simply  the  selfish  motive  of 
profit  to  himself;  he  also  seeks  to  grasp  this  knowledge 
and  to  solve  these  problems  of  life  for  the  good  of 
humanity. 

We  know  that  mind  has  not  yet  penetrated  into  the 
deepest  depths  of  truth  and  that  the  South  Americans 
recognize  that  they  are  far  from  having  gone  to  these 
deep  depths,  even  to  depths  to  which  some  others  have 
descended.  But  the  process  is  going  on  rapidly  and  is 
calling  daily  for  greater  effort.  In  this  process  man  is 
aspiring  to  know  reality,  to  know  the  fundamental  truths, 
and  these  truths  are  revealed  by  Jesus  Christ.  Righteous- 
ness, the  right  ways  of  living  and  of  facing  the  problems 
of  life,  these  are  revealed  by  Jesus  Christ,  and  it  is 
Christ's  attitude  toward  truth  that  the  South  Americans 
need.  The  intellectual  classes  are  looking  outward,  and 
they  are  in  an  attitude  now  to  receive  this  message  from 
their  brethren  of  the  North  if  these  will  only  come  and 
show  them  how  Jesus  Christ  faced  the  problems  of  life. 
All  men  need  this  divine  influence,  this  divine  help.  The 
South  Americans  are  beginning  to  realize  this,  to  realize 
more  and  more  that  not  by  their  own  efforts  can  they 
resolve  these  problems,  but  that  they  must  have  the  help 
which  comes  alone  from  the  All-powerful. 

Jesus  gives  the  keynote  to  all  these  problems  when  he 
says,  'T  am  the  way,  the  truth  and  the  life."  Jesus  must 
be  the  way,  the  truth  and  the  life  for  all  the  awakening 
intellectuals  of  South  America.  His  teaching  and  His 
doctrine  are  for  man's  profit,  for  his  own  personal  advan- 
tage, and  then  they  fit  him  to  render  that  large  contribu- 
tion, that  noblest  service  to  humanity  through  Christ.  It 
is  this  that  has  the  largest  claims  upon  the  thoughtful 
minds  of  South  America,  upon  the  awakening  hearts  and 
lives  of  this  great  continent. 


CHRISTIAN  FAITH  IN  AN  AGE  OF  DOUBT 
By  The  Reverend  Francis  J.  McConnell,  D.D. 

Bishop  of  the  Methodist  Episcopal  Church. 

Delivered  before  the  Congress  on  the  Evening  of 
Friday,  February  11,  1916. 

The  Chairman  suggested  in  his  introductory  remarks 
that  the  spirit  of  science,  the  scientific  spirit  and  the  spirit 
of  Christian  faith,  have  been  in  very  close  interaction. 
He  suggested  the  time  of  the  pubhcation  of  the  ''Origin 
of  Species"  by  Darwin.  It  is  on  the  period  from  the 
time  of  the  publication  of  that  book  to  the  present  that 
I  wish  to  speak  for  awhile.  Perhaps  we  might  put  the 
matter  roughly  by  saying  that  science  and  Christianity 
have  been  in  close  interaction  in  the  period  of  time  be- 
tween the  building  of  the  two  great  canals,  the  canal  at 
the  Isthmus  of  Suez  and  the  canal  here,  and  it  is  entirely 
possible,  if  we  reflect  upon  the  fact,  that  the  influence  of 
the  "Origin  of  Species"  did  not  come  to  its  greatest 
effect  until  about  the  time  of  the  publication  of  Herbert 
Spencer's  "First  Principles."  From  the  later  sixties 
down  to  the  present  day  there  has  been  this  interaction 
between  the  religious  spirit  and  the  scientific  spirit,  both 
phases  of  life  have  been  affected,  and  I  wish  to  speak  for 
awhile  on  some  of  the  facts  of  the  Christian  spirit,  and 
then  of  some  things  which  we  should  try  to  accomplish 
in  the  days  just  ahead  of  us. 

The  scientific  spirit  in  the  last  fifty  years  has  passed 
through  three  rather  distinct  stages.  At  first,  evolution 
was  interpreted  almost  wholly  in  materialistic  terms.  It 
may  not  have  been  so  avowedly,  but  practically  that  was 

297 


298  THE  EVENING  ADDRESSES 

the  philosophy  underlying  it.  Then  after  that  the  evolu- 
tionists speak  of  themselves  as  agnostics.  Then  in  the 
more  recent  times  there  has  been  a  movement  towards 
faith  on  the  part  of  scientists  themselves.  If  I  were 
picking  out  any  names  by  which  to  characterize  these 
phases,  I  would  say  perhaps  Tyndall  was  the  most  out- 
spoken in  his  suggestions  of  the  material  aspects  of 
science.  In  that  famous  Belfast  address  of  his,  he  said 
that  he  saw  in  matter  the  promise  and  prophecy  of  all 
things.  Well,  that  seemed  rather  strange,  even  for  the 
scientist  himself.  After  that  came  men  who  would  not 
make  an  unqualified  statement.  Men  were  inclined  to 
say  that  they  did  not  know.  One  man  who  comes  down 
into  our  own  time,  a  man  of  great  personal  integrity  and 
great  public  character,  a  man  qualified  to  speak,  Pro- 
fessor Goldwin  Smith,  puts  it  this  way:  that  about  all 
we  hope  for  concerning  God  and  freedom  and  immor- 
tality is  that  science  may  speak  some  word  that  has  not 
yet  been  spoken,  but  he  believed  that  there  was  not  then 
any  word  from  science.  That  was  the  spirit  of  the 
agnosticism  of  his  day.  Then  after  that  came  another 
step,  the  step  at  which  there  was  some  return  to  the 
spirit  of  faith  that  is  represented  in  men  like  Sir  Oliver 
Lodge.  Of  course,  we  are  not  passing  any  opinion  upon 
the  particular  worth  of  his  views,  except  to  say  that  his 
views  seemed  to  have  in  them  a  return  to  the  old  faith. 
He  would  think  of  himself  as  an  orthodox  Christian. 
Science  has  laid  hold  of  certain  things  in  the  Christian 
faith  and  has  tried  to  explain  them  and  has  really  left 
them  upon  surer  foundations  than  before.  Now  scientific 
thought  has  passed  through  these  stages  not  because  of 
any  inherent  logic  of  its  own,  but  because  of  the  pressure 
put  upon  it  by  the  forces  of  Christian  living. 

The  contributions  of  the  scientific  spirit  in  dealing  with 
religious  data  have  by  no  means  been  inconsiderable. 
The  smoke  of  the  battle  between  the  Old  Testament  and 
the  New  Testament  has  begun  to  clear  away,  and  what 
do  we  see?  We  can  see  that  we  have  better  than  before 
a  sense  of  perspective  of  certain  spiritual  elements  that 
have  always  been  at  the  heart  of  our  faith.     All  these 


FAITH  IN  AN  AGE  OF  DOUBT  299 

are  on  firmer  foundations  than  before.  Or  suppose  we 
look  to  the  results  of  the  critical  study  of  the  character 
of  Christ — what  do  we  see?  After  all  the  attempts  to 
explain  Him  away,  He  comes  back  more  a  force  than 
ever.  Even  if  we  accept  the  most  radical  statements  of 
modern  criticism  concerning  Christ,  we  should  have  left 
a  problem  on  our  hands  arising  from  the  admitted  force- 
fulness  of  the  personality  of  Christ  so  to  impress  the 
mind  of  successive  generations  as  to  make  men  think  of 
Him  in  the  terms  in  which  the  multitudes  thought  con- 
cerning Him. 

I  picked  up  a  book  sometime  ago  that  said  we  could 
not  believe  in  these  extraordinary  things  said  of  Christ 
so  far  as  they  reached  over  into  the  realm  beyond  the 
natural.  We  cannot  believe  that  there  was  any  sort  of 
revelation  to  His  disciples  after  death.  We  cannot  be- 
lieve Him  as  the  Church  has  believed,  but  we  must  be- 
lieve that  there  was  a  life  there,  a  tide  of  life  so  great 
that  He  struck  the  minds  of  His  disciples  and  all  His 
believers  so  that  they  have  been  thinking  of  Him  as  they 
have,  and  seeing  these  things  that  they  have  been  seeing. 
Letting  that  stand  for  the  analystic  argument,  what  do 
we  have  ?  One  who  can  strike  that  hard  must  strike  very 
hard  indeed,  and  there  must  be  a  force  of  personality 
back  there  that  is  in  itself  a  great  mystery.  So  Christ 
in  His  personal  force  is  more  of  a  problem  than  ever  be- 
fore. 

And  so  with  prayer.  All  these  things  stand  on  a  firmer 
foundation  than  ever  before,  so  that  the  scientific  spirit 
itself  has  been  modified  and  has  now  in  it  more  of  the 
spirit  of  faith  than  before. 

I  have  noticed  in  reading  the  reports  to  be  submitted 
to  this  Conference  that  in  Latin  America  they  are  still 
in  the  last  analystic  stages,  looking  at  things  from  the 
scientific  standpoint.  The  only  thing  that  will  help  men 
out  from  that  is  the  efifect  of  a  living  faith  in  the  com- 
munity. Men  will  be  affected  not  by  logic  but  by  the 
pressure  of  the  Christian  force  about  them  in  the  world. 

Let  me  say  in  the  next  place,  there  have  come  certain 
effects  upon  the  spirit  of  Christian  faith.     It,  too,  has 


300  THE  EVENING  ADDRESSES 

been  influenced  by  this  interaction  in  many  ways.  Let 
me  suggest  one  or  two  of  these.  We  have  appropriated 
with  the  spirit  of  service  the  best  that  science  has  to  give 
for  the  relief  of  men,  and  we  have  come  to  see  this,  that 
the  pursuit  of  scientific  truth,  even  for  truth's  own  sake, 
has  not  as  much  power  in  drawing  forth  all  there  is  in 
scientific  inquiry  as  the  spirit  of  service,  the  relief  of 
suffering  men.  We  have  taken  various  theories,  theories 
of  scientific  procedure,  and  used  them  for  the  advance- 
ment of  the  kingdom  of  God ;  we  have  put  a  new  mean- 
ing into  them  and  suffused  them  all  through  with  the 
spirit  that  has  lifted  them  up  to  a  higher  plane. 

But  in  this  way  there  has  come  an  education  of  the 
Christian  mind  itself.  We  have  taken  hold  of  these 
material  things,  and  it  Jias  had  a  reflex  influence  upon  our 
own  spirit.  We  are  told  in  the  schools  that  the  educa- 
tion of  the  eye  and  the  education  of  the  mind  certainly 
is  not  complete  until  there  comes  the  training  of  the 
hand.  It  is  not  merely  sight  or  hearing,  but  the  sense 
of  touch,  of  perceiving,  that  gives  steadiness.  So  with 
this  material  life,  out  of  the  grasp  of  these  material 
things,  there  has  come  a  steadiness  of  thinking,  a  sound- 
ness of  feeling  that  has  been  absent  in  other  eras  of  his- 
tory. In  theological  history  we  have  passed  away  from 
some  discussions,  and  we  do  not  think  of  them  any  more. 
Why?  Because  we  have  been  in  contact  with  something 
material,  wrestling  with  something  actual,  something  con- 
crete, and  as  we  have  done  that,  these  other  problems 
have  fallen  away.  How  are  theological  discussions  stated 
to-day?  If  they  get  any  hearing  at  all,  -they  are  stated 
in  terms  of  life.  Back  in  the  period  of  warfare  between 
religion  and  science  you  remember  one  of  the  sermons  on 
one  of  the  themes  theologians  preached  about  to  establish 
the  divinity  of  Christ.  I  heard  such  a  sermon.  The  man 
began  by  saying,  "I  will  divide  my  discussion  into  three 
parts :  first,  pleromatic  humanity ;  second,  pleromatic 
divinity ;  and  third,  hypostatic  union."  That  belongs  to 
another  age.  That  is  almost  as  far  behind  us  as  the 
problem  of  how  many  angels  could  dance  on  the  point  of 
a  needle.     What  has  brought  about  the  change?     We 


FAITH  IN  AN  AGE  OF  DOUBT  301 

have  a  hold  on  material  things.  We  have  been  face  to 
face  with  something  that  has  given  us  contact  with  life. 
We  have  brought  our  spirit  down  into  the  actual  relation- 
ships of  things,  and  it  has  reflected  upon  our  minds. 

And  there  has  been  a  correction  of  our  feeling  also. 
The  old  pessimism  and  despair  is  passing  away  and  it  is 
a  very  significant  fact  that  the  persons  who  are  most 
concerned  with  the  final  outcome  are  the  persons  who 
have  the  hardest  problems  to  solve.  They  are  not  dis- 
couraged. Those  who  are  facing  the  great  problems  of 
the  foreign  field  are  not  discouraged.  The  men  in  India 
and  China  are  not  discouraged.  It  is  easy  to  become 
discouraged  in  the  cloister,  and  it  is  easy  to  become  dis- 
couraged when  we  are  withdrawn  from  the  world,  but 
the  men  who  are  taking  hold  of  something  very  seldom 
become  discouraged,  and  that  actual  contact  with  things 
is  keeping  our  feeling  sane  and  wholesome.  Much  of 
the  morbidness  which  characterized  other  days  and  much 
of  that  hopelessness  and  gloom,  was  the  gloom  of  a  mind 
that  was  not  actually  in  contact  with  material  things 
around  about,  striving  to  bring  relief  to  men.  I  remem- 
ber what  Nathaniel  Shaler  once  said  of  his  experience 
in  caring  for  the  wounded  on  the  battle  field.  When  he 
first  went  onto  the  battle  field  and  saw  the  mangled  flesh 
for  the  first  time,  his  head  became  dizzy.  He  was 
nauseated,  sick.  The  surgeon  came  up  to  him  and  said, 
"Here,  take  hold;  don't  sit  there  with  your  face  all 
white."  As  soon  as  he  took  hold  and  began  to  lift  up 
some  of  the  men  and  to  help  the  surgeon,  that  feeling 
passed  away  and  there  came  almost  a  certain  kind  of 
fascination  as  he  laid  hold  upon  the  problem  before  him. 

So  it  is  in  these  days.  We  have  taken  hold  of  these 
things  to  relieve  material  conditions  in  the  world,  and  the 
old  sickness  of  heart,  the  old  spiritual  nausea  has  passed 
away. 

That  beloved  physician  who  died  some  time  ago,  hav- 
ing given  his  entire  life  to  those  stricken  with  tuberculo- 
sis, was  asked  once  if  this  constant  contact,  this  constant 
dealing  with  disease,  did  not  take  away  something  of  the 
fineness  of  sympathy,  did  not  take  away  something  of  the 


302  THE  EVENING  ADDRESSES 

feeling  of  pity.  Pity  which  is  just  a  momentary  feeling 
soon  passes  away,  but  if  we  are  going  into  this  great 
work  of  relieving  human  suffering,  we  must  have  a  mo- 
tive that  remains,  and  it  has  been  this  correction  of  our 
feelings  by  our  contact  with  material  things,  that  has 
brought  us  to  a  saner  feeling. 

Now  back  of  all  these  forces  stands  before  us  to-day, 
what?  Three  great  challenges,  and  of  these  I  wish  to 
speak.  The  first  challenge  is  that  laid  on  Christianity 
and  science  alike,  the  conquest  of  the  forces  of  nature,  a 
conquest  over  the  forces  of  disease,  a  conquest  over  the 
forces  of  poverty.  There  we  are  putting  the  religious 
and  scientific  spirit  at  work  together  and  they  are  going 
to  conquer.  We  believe  it,  and  we  are  working  in  that 
direction.  These  great  curses  bear  down  upon  the  lives 
of  men.  We  talk  about,  "sweet  are  the  uses  of  adver- 
sity." It  is  easier  to  see  this  illustrated  in  the  life  of 
another  than  in  our  own.  It  would  be  a  sad  commentary 
upon  human  nature  if  we  could  not  come  to  something 
of  a  realization  of  life  except  under  adversity.  But  I 
am  talking  about  the  crushing  poverty  that  crushes  down 
upon  the  great  masses  of  people,  not  here  and  there,  but 
all  over  our  civilized  lands.  I  once  heard  a  social  worker, 
a  man  who  had  travelled  in  India,  say:  "Think  of  this, 
a  hundred  million  men  upon  the  face  of  the  earth  have 
lain  down  to  rest  in  the  last  twenty-four  hours  without 
having  known  the  satisfaction  of  enough  to  eat."  I  do 
not  know  whether  it  is  true,  but  very  likely  it  is  true, 
and  if  it  is  true  we  can  say  to-day,  the  race  never  has 
had  the  satisfaction  of  enough  to  eat.  They  have  been 
crushed  under  the  weight  of  poverty,  and  the  scientific 
spirit  and  the  religious  spirit,  working  together,  are  going 
to  lift  this  weight  of  poverty.  We  intend  to  do  away 
with  it.  It  may  take  years  and  years,  but  that  is  the  chal- 
lenge to  which  we  respond  to-day. 

In  the  next  place  there  is  the  challenge  that  we  shall 
reorganize  human  society  upon  such  a  basis  as  to  place 
human  values  in  the  first  place.  Take  all  the  theories  of 
the  organization  of  society  for  the  whole  world,  they 
ought  all  to  aim  to  give  the  man  a  chance  in  the  work 


FAITH  IN  AN  AGE  OF  DOUBT  303 

of  the  shop,  or  whatever  it  is,  to  put  himself  into  it. 
We  must  learn  to  regard  the  output  of  our  modern  in- 
dustry, not  merely  as  the  output  of  machinery,  but  of 
men,  and  we  must  stand  ready  to  reorganize  all  our  in- 
stitutions to  bring  that  to  pass.  I  do  not  stand  as  a 
propagandist  for  any  particular  theory,  but  the  Christian 
Church  and  the  scientific  spirit  must  solve  that  problem. 
We  have  all  of  this  machinery,  all  of  this  control  of  the 
forces  of  nature  in  the  world,  but  we  have  not  yet 
devised  any  form  of  social  organization  that  we  can  say 
will  endure.  We  are  at  work,  and  we  believe  that  the 
problem  can  be  solved  only  on  the  basis  of  the  principles 
laid  down  by  the  Lord  Jesus  Christ,  where  human  values 
are  put  above  all  others. 

And  then  finally,  may  I  dare  to  say  this,  and  yet  it  is 
the  heart  of  Scripture,  that  the  scientific  spirit,  working 
together  with  the  religious  spirit,  dare  accept  this  chal- 
lenge to  change  human  nature,  if  you  care  to  put  it  so — 
at  least  to  change  the  conditions  of  human  life,  the  home 
life,  the  conditions  of  childhood,  the  conditions  of  youth, 
and  to  transform  all  those  conditions  under  which  human 
beings  live.  It  is  just  the  message  of  redemption.  In 
the  name  of  Christ,  thinking  well  of  men,  and  yet  seeing 
what  is  in  men,  above  all  thinking  well  of  God,  we  are 
getting  away  from  the  belief  that  all  the  evils  of  life 
must  be  laying  hold  of  childhood,  laying  hold  of  young 
manhood,  laying  hold  of  young  womanhood. 

Now  we  must  not  be  outdone  as  we  look  at  material 
things.  If  we  dare  to  believe  we  can  eliminate  diseases 
that  have  been  hanging  upon  the  race  so  long,  shall  we 
not  believe  that  we  can  get  rid  of  selfishness,  that  we 
can  train  sin  out  of  human  lives,  that  we  can  bring  in 
such  an  incoming  of  the  life  of  God  that  we  shall  have 
a  redeemed  race?  That  was  the  vision  that  the  seer 
seemed  to  see.  The  immortality  of  a  few  persons  would 
be  almost  a  contradiction  in  terms.  What  we  need  if 
we  are  to  have  an  adequate  interpretation  of  salvation 
in  the  Lord  Christ  is  a  great  gulf  stream  of  human  life 
sweeping  on  forever  and  forever  to  God.  "I  saw  a  great 
number  that  no  man  could  number,  of  all  nations,  and 


304  THE  EVENING  ADDRESSES 

kindreds,  and  people,  and  tongues,  stood  before  the 
throne,  and  before  the  Lamb,  clothed  in  white  robes." 
That  is  the  vision  that  stands  both  before  the  scientific 
and  the  religious  mind.  It  means  nothing  but  the  re- 
versal of  certain  processes,  but  they  can  be  reversed. 
"And  it  shall  come  to  pass  in  the  last  days,  that  the 
mountain  of  the  Lord's  house  shall  be  established  in  the 
top  of  the  mountains  and  shall  be  exalted  above  the 
hills ;  and  all  nations  shall  flow  into  it."  That  is  to  say 
the  processes  shall  flow  into  it.  We  are  trying  to  bring 
about  a  condition  of  things  in  this  world  where  the  re- 
ligion of  the  Lord  Christ  is  a  natural,  easy  life  for  men 
to  live — to  take  away  needless  temptations,  to  take  away 
those  things  and  give  men  a  chance  in  moral  living,  as 
human  beings  here  and  now,  but  as  sons  of  the  Most 
High  God. 

And  this  to  me  is  nothing  more  than  giving  real  mean- 
ing to  the  words  of  the  apostle,  for  we  are  to  be  the  body 
of  Christ.  We  take  the  words  just  as  a  figure  of  speech, 
and  we  who  profess  His  name  are  to  do  for  Him  here 
upon  this  earth  what  His  actual  body  did  in  the  days  of 
His  flesh.  But  can  we  not  take  it  somewhat  literally  and 
can  we  not  believe,  if  we  can  get  hold  of  the  material 
processes  in  this  world,  that  they  shall  in  a  sense  reveal 
the  mind  of  God  ?  If  we  can  do  all  that,  may  we  not  lift 
man  up  toward  the  stature  of  manhood  as  it  w'as  in  Jesus 
Christ?  Scientific  men  can  see  such  a  possibility  to-day, 
and  the  church  is  coming  to  see  it.  All  men  working 
together  from  whatever  angle  can  do  something  toward 
bringing  about  this  consummation ;  that  there  shall  be, 
even  in  these  material  things,  in  a  very  real  sense  such 
a  revelation  of  God  that  we  can  say,  we  stand  in  His 
presence,  so  that  each  common  bush  shall  glow  with  God. 
We  cannot  see  all  His  meaning  in  what  happens  to  us ; 
we  cannot  discern  all  His  revelations,  but  can  we  not  so 
control  our  own  wills  as  that  we  shall  be  enabled  in  all 
that  is  around  about  us  to  see  God? 


THE  CARE  AND  CUSTODY  OF  THE 
SCRIPTURES 

By  The  Reverend  John  Fox,  D.D. 
Secretary  of  the  American  Bible  Society. 

Delivered  before  the  Congress  on  the  Evening  of 
Saturday,  February  12,  1916. 

We  are  thinking  in  this  connection  not  of  individual 
custody  only,  but  of  joint  care  and  joint  custody,  and 
must  remember  that  many  persons,  organizations,  and 
nations  share  in  this  custody.  For  the  last  few  days 
•we  have  all  been  thinking  about  ourselves  in  North  and 
South  America.  Let  us  not  forget  that  we  owe  the  Old 
Testament  to  a  race  who  had  no  such  magnificent  conti- 
nental inheritance  as  ours,  and  who  now  have  no  land 
that  they  can  call  their  own.  Not  only  was  the  Old  Tes- 
tament produced  through  the  Jewish  race  under  the  in- 
spiration of  Almighty  God,  but  it  has  been  handed  down 
to  us  by  the  Jews.  If  they  had  not  exercised  a  faithful 
custody  as  a  nation,  we  would  not  have  had  the  Old 
Testament.  St.  Paul  testified  to  this  in  his  Epistle  to  the 
Romans.  "What  advantage,"  he  exclaimed,  "has  the 
Jew  over  the  Gentile?"  that  is,  what  religious  advantage 
does  he  possess ;  and  he  answered  his  own  question  by 
saying,  "Much  every  way,  chiefly  because  that  unto  them 
were  committed  the  oracles  of  God."  That  was  the 
crowning  distinction  of  the  Jew,  his  chief  peculiarity. 
He  had  other  things  committed  to  his  care — the  Taber- 
nacle with  its  sacred  furnishings,  the  x\rk  of  the  Cov- 
enant, the  shrine  of  all  that  was  holy,  "overlaid  round 
about  with  gold,  wherein  was  the  golden  pot  that  had 

305 


306  THE  EVENING  ADDRESSES 

manna,  and  Aaron's  rod  that  budded,  and  the  tables  of 
the  covenant ;  and  over  it  the  cherubim  of  glory  shadow- 
ing the  mercy  seat,"  These  things  were  seemingly  less 
perishable  than  the  parchments  and  documents  which  are 
the  title  deeds  of  our  salvation,  the  Magna  Charta  of  the 
kingdom  of  God.  They  have  all  perished,  but  the  Old 
Testament  remains  and  is  a  mighty  power  in  the  world 
to-day.  The  original  documents  may  be  gone,  but  the 
Book,  copied  and  recopied,  remains  to  enlighten  the 
world.  It  is  wonderful  how  the  Jewish  race  and  the 
Book  have  survived.  Although  not  a  nation  in  the  or- 
dinary sense,  with  a  recognized  home,  but  a  people  dis- 
persed among  all  nations,  it  maintains  its  identity,  just 
as  the  Book  distributed  everywhere  has  maintained  its 
identity.  To  that  has  been  added  the  New  Testament, 
handed  down  not  by  one  nation,  but  by  elect  men  out  of 
every  nation  under  heaven. 

It  is  a  fair  question  to  raise.  With  whom  is  the  custody 
of  the  Scriptures  to-day?  Can  anybody  be  said  to  own 
the  Bible  or  any  version  of  it?  What  rights  have  pub- 
lishers in  it,  not  merely  legal  rights,  but  moral  rights? 
Has  any  one  the  right  over  it  that  a  trustee  would  have 
over  another  book  ?  Who  is  responsible  for  its  preserva- 
tion? What  guarantees  are  there  that  it  will  be  pre- 
served, that  the  New  Testament  will  continue  to  be  used 
in  its  present  form  a  thousand  or  two  thousand  years 
from  now  ?  What  provision  has  been  made  for  its  care  ? 
Such  questions  are  not  idle  or  academic  inquiries.  If 
the  copyists  of  the  Bible,  a  thousand  or  fifteen  hundred 
years  ago,  had  all  of  them  been  as  careful  as  a  few  were, 
there  would  not  have  been  so  many  minor  mistakes ;  and 
if  there  had  been  any  way  of  controlling  the  production 
of  the  books,  we  would  have  been  saved  the  necessity  for 
the  rather  technical  science  of  textual  criticism.  One 
thing  is  worth  noticing,  that  the  New  Testament  makes 
very  little  provision  for  its  own  preservation  by  formal 
enactment ;  indeed  we  might  say  almost  none  whatever. 
God  entrusted  His  people  with  these  books,  giving  them  a 
large  discretion  as  to  how  they  would  handle  the  treas- 
ure put  into  their  hands.    This  could  not  mean,  however, 


CARE  OF  THE  SCRIPTURES  307 

that  He  was  indifferent  or  that  we  have  any  right  to  be. 
"He  that  hath  an  ear  let  him  hear  what  the  Spirit  saith 
unto  the  churches."  That  is  said  seven  times  to  the 
seven  churches  of  Asia  at  the  beginning.  And  again  we 
read,  "What  thou  seest  write  in  a  book  and  send  it  to 
the  seven  churches."  Such  sayings  have  a  meaning 
deeper  than  the  superficial  one.  They  surely  mean  that 
we  are  to  guard  the  precious  manuscripts  and  copies  of 
the  Bible  with  anxious  care,  and  that  we  all  have  a  cer- 
tain degree  of  responsibility  for  its  preservation  and 
transmission.  If  we  have  received  good  from  any  book, 
we  ought  to  transmit  it,  if  it  is  transmissible.  The  great 
classics  of  the  world  are  in  a  sense  common  property 
when  they  have  reached  a  certain  age.  There  is  a  charm 
peculiar  to  the  Bible ;  everybody  feels  it,  even  those  who 
are  not  very  religious.  They  think  of  it  when  they  come 
to  die,  if  not  while  they  live.  Much  more  those  who  live 
by  it  love  it  in  increasing  measure ;  and  the  love  and  faith 
and  reverence  of  the  great  body  of  Christian  people  is 
the  best  preservative  of  the  Bible  to-day. 

It  is  the  feeling  of  love  and  veneration  which  is  most 
important  in  the  preservation  of  the  Scriptures,  apart 
from  any  more  technical  sides  of  the  subject.  What 
feeling  have  we  toward  the  letters  of  the  Apostles?  Do 
we  feel  toward  them  that  love  and  delight  and  veneration 
that  we  ought  to  feel?  Do  we  believe  in  them  with  all 
our  hearts?  Martin  Luther,  whose  whole  ministry  was 
in  a  sense  founded  on  the  Epistle  to  the  Galatians,  used 
to  call  it  his  Katherine  von  Bora.  It  was  like  his  wife. 
That  is  the  way  we  ought  to  feel  toward  the  Bible. 

If  we  are  the  children  of  God  by  faith  and  blessed 
with  faithful  Abraham,  there  must  be  a  sense  in  which 
the  Scriptures  are  put  into  our  custody,  each  of  us  and 
all  of  us.  I  like  to  preach  this  doctrine  to  everybody, 
even  to  the  children,  that  a  personal  responsibility  is  rest- 
ing upon  us  for  the  safe  preservation,  the  transmission, 
and  the  general  use  of  both  the  Old  and  the  New  Testa- 
ments. But  we  need  something  more  than  a  general  in- 
dividual responsibility.  There  is  such  a  thing  as  a  cor- 
porate responsibility  involving  more  than  individual  ac- 


3o8  THE  EVENING  ADDRESSES 

tion.  The  Church  of  Christ  is  the  natural  custodian  of 
the  Scriptures,  not  a  part  of  the  Church,  but  the  whole 
Church.  The  Church  and  the  Bible  belong  together.  But 
how  is  that  responsibility  to  be  exercised,  and  under 
what  conditions?  This  raises  a  good  many  questions, 
some  of  them  difficult.  We  find  ourselves  obliged  to 
discuss  the  vexed  question  of  the  relation  of  the  Roman 
Catholic  Church  to  the  Bible.  That  Communion  has  al- 
ways made  the  claim  that  the  custody  of  the  Bible  is  witTi 
the  Church.  I  think  that  is  perfectly  true  and  sound  doc- 
trine and  an  aspect  of  the  truth  which  is  far  too  little 
appreciated.  I  am  thankful  to  the  Roman  Catholic 
Church  for  emphasizing  it.  But  then  the  question  arises, 
What  is  the  Church  ?  Is  the  Roman  Catholic  Church  the 
proper  custodian  and  the  only  one,  or  is  it  possible  that 
there  are  other  Churches  equally  entitled  to  considera- 
tion? If  the  Church  is  the  logical  and  natural  custodian 
of  the  Scriptures,  we  must  sooner  or  later  face  the  ques- 
tion what  the  Church  is,  what  are  the  relations  of  the 
so-called  Churches  now  existing  to  each  other  and  to 
the  Scriptures  which  all  hold  in  common?  These  ques- 
tions like  many  other  great  questions  drive  us  for  their 
answer  to  the  past,  to  church  history,  and  to  the  history 
of  theological  thought.  A  reference  to  each  history 
shows  us  that  we  owe  a  great  debt  to  the  Roman  Church 
for  her  gift  of  the  Latin  Bible,  the  "Vulgate"  made  for 
the  common  people  by  that  prince  of  scholars,  St.  Jerome, 
and  at  the  request  of  Pope  Damasus  at  the  beginning 
of  the  fifth  century.  Jerome  is  a  good  Protestant  saint 
no  less  than  one  claimed  by  Rome.  Laying  aside,  ac- 
cording to  the  ancient  story,  his  ordinary  duties,  he  went 
to  Bethlehem  and  according  to  one  account  lived  in  a 
cave  for  some  twelve  years,  translating  the  Bible  into 
Latin.  The  result  was  a  masterpiece,  a  translation  of 
which,  like  Luther's  Bible,  made  the  oracles  of  God  acces- 
sible to  humble  folk.  It  probably  has  been  more  widely 
influential  than  any  other  version  of  the  Bible,  except  the 
English.  To-day,  under  the  authorization  of  the  Roman 
Catholic  Church  the  Benedictine  order  of  monks  has  un- 
dertaken the  restoration  of  Jerome's  exact  text  of  the 


CARE  OF  THE  SCRIPTURES  309 

Vulgate,  a  very  important  undertaking,  interrupted  by 
the  war,  and  one  in  which,  as  Protestants,  we  all  ought 
to  be  deeply  interested.  Moreover,  in  the  Vatican  Li- 
brary is  one  of  the  most  priceless  manuscripts  of  the 
New  Testament,  known  as  Codex  Vaticanus.  In  its  pres- 
ervation and  reproduction  Rome  has  rendered  a  great 
service  to  the  whole  Church.  The  Greek  Church  has 
conferred  a  great  boon  upon  all  mankind  by  the  preser- 
vation of  the  Greek  Testament,  in  which  she  had  a  nat- 
ural proprietorship.  To  her  monks  we  are  indebted  for 
Codex  Sinaiticus,  perhaps  the  oldest  existing  manuscript 
of  the  New  Testament.  True,  the  modern  monks  had 
little  sense  of  its  real  value,  so  that  we  also  owe  much 
to  the  learning  and  skill  of  the  great  Constantine  Tisch- 
endorf  and  to  the  action  of  the  Emperor  of  Russia  who 
finally  used  his  authority  to  have  it  brought  to  the  Im- 
perial Library  for  the  free  use  of  scholarship.  In  these 
ways  the  Greek  Church  and  the  Latin  Church  united  in 
handing  down  the  Scriptures. 

A  distinguished  modern  scholar,  Dr.  Warfield  of 
Princeton,  speaks  thus  about  the  wonderful  way  in  which 
the  Bible  was  used  in  Rome  itself  and  in  the  Roman 
Empire  about  that  time :  'Tt  was  the  family-book  above 
every  other.  Husbands  and  wives  read  it  daily  together, 
and  Tertullian  knows  no  stronger  argument  against 
mixed  marriages  than  that  in  their  case  this  cherished 
pleasure  must  be  foregone.  The  children  were  intro- 
duced to  the  Bible  from  the  tenderest  age.  They 
learned  their  letters  by  picking  them  out  from  its  pages. 
They  were  practiced  in  putting  syllables  together  on  the 
Bible  names,  the  genealogies  in  the  opening  chapters  of 
Matthew  and  Luke  supplying  (one  would  think  most 
unpromising)  material  for  this  exercise.  They  formed 
their  first  sentences  by  combining  words  into  Bible 
phrases.  As  they  clung  about  their  mothers'  necks,  we 
are  told,  amid  the  kisses  they  snatched,  they  snatched 
also  the  music  of  the  Psalms  from  their  lips.  Every 
little  girl  of  seven  was  expected  to  have  already  made  a 
beginning  of  learning  the  Psalms  by  heart ;  and  as  she 
grew  to  maturity,  she  should  lay  up  progressively  in  her 


310  THE  EVENING  ADDRESSES 

heart  the  words  of  the  Books  of  Solomon,  the  Gospels, 
the  Apostles  and  the  Prophets.  Little  boys,  too,  travel- 
ling through  the  years,  should  travel  equally  through  the 
Sacred  Books.  We  hear  again  and  again  of  men  who 
knew  the  whole  Bible  by  heart." 

These  historical  facts  are  evidences  of  God's  guid- 
ance of  His  Church  in  preserving  the  Scriptures,  in  spite 
of  the  errors  of  the  Churches,  which  maintained  on  the 
whole  a  right  attitude  toward  the  Scriptures.  The  Ro- 
man Church  believes  in  the  authority  of  the  Scriptures, 
not  of  parts  of  the  Bible,  but  of  the  whole  Bible ;  and  we 
ought  to  stand  with  Rome  against  the  rationalists  on 
this  question.  She  is  a  more  faithful  custodian  than  they 
are. 

But  the  time  came  when  Rome  put  the  Latin  Bible 
up  as  a  sort  of  idol,  and  would  scarcely  let  any  one  come 
near  it,  except  under  such  restrictions  that  practically  it 
is  an  unread  book  among  the  majority  of  the  Roman 
Catholics  to-day.  The  Protestant  Reformation  was 
needed  because  it  opened  a  way  of  getting  back  to  the 
Bible,  of  coming  to  a  renewed  and  more  efficient  under- 
standing of  its  contents,  and  of  making  the  Scriptures 
available  for  everybody.  It  is  true,  of  course,  that  the 
mass  of  people  need  well  educated  and  instructed 
teachers  to  help  them  fully  to  understand  it,  yet  it  is 
also  true  that  the  Bible  can  be  read,  interpreted  and 
studied  by  every  one  for  himself,  with  the  guidance  of 
the  Holy  Spirit.  Many  a  plain,  almost  illiterate  old  wo- 
man reaches  a  better  spiritual  grasp  of  the  essential 
meaning  of  some  Bible  passage  than  a  faculty  of  learned 
scholars,  though  we  are  not  on  that  account  to  disparage 
the  value  of  scholarship.  We  have  not  near  as  much 
thorough  scholarship  available  to-day  as  there  should  be 
in  our  pulpits  to  secure  the  proper  interpretation  of  the 
Scriptures,  or  in  the  mission  field,  to  carry  through  the 
necessary  task  of  Bible  translation  from  the  Hebrew 
and  the  Greek.  The  Reformation  started  us  on  the  right 
track.  It  was  said  that  Europe  awoke  when  the  New 
Testament  in  Greek  came  anew  into  the  libraries  of 
scholars   after   Constantinople's   fall.     Our  certitude   in 


CARE  OF  THE  SCRIPTURES  311 

Biblical  matters  depends  upon  maintaining  and  honor- 
ing sound  textual  scholarship. 

The  genius  of  the  Reformation  found  a  new  and  fit- 
ting expression  in  the  history  of  the  Bible  Societies.  I 
need  not  renew  the  details  of  their  organization,  but  they 
have  sprung  into  being  within  a  little  more  than  a  cen- 
tury. Their  aim  is  perfectly  simple :  to  see  that  the  Bible 
is  adequately  translated,  printed  and  circulated,  without 
note  or  comment.  The  results  of  their  work  have  been 
amazing.  One  hundred  years  or  more  ago  there  Avere 
only  fifty-four  languages  in  which  the  Bible  or  any  part 
of  it  could  be  read.  The  Reformers  had  done  their  share 
of  the  arduous  work  of  translation,  but  the  conditions 
surrounding  their  age  made  it  impossible  to  cover  the 
world.  William  Tyndale  laboring  over  the  English  Bible 
was  pursued  as  David  was  hunted  by  Saul.  He  had  to 
take  his  types  and  manuscript  and  flee  from  city  to  city, 
while  the  emissaries  of  King  Henry  VHI.  sought  to 
catch  him  and  put  him  to  death.  He  managed  to  com- 
plete the  New  Testament  and  to  smuggle  it  into  Eng- 
land. You  recall  his  fate  at  Vilvorde  in  Belgium,  and 
his  dying  words,  "Oh,  God,  open  the  King  of  England's 
eyes."  That  prayer  was  remarkably  answered,  for  with- 
in eighteen  months  the  King  was  circulating  the  very 
book  he  had  murdered  Tyndale  for  circulating.  The 
leaves  of  that  tree  were  for  the  healing  of  the  nations, 
and  the  circulation  of  the  New  Testament  and  the  Bible 
made  a  new  England  and  a  new  world. 

The  Bible  Societies  of  to-day  seek  to  introduce  the 
creative,  renovating  power  of  the  Bible  into  every  coun- 
try in  every  tongue.  Its  books  were  meant  to  be  distrib- 
uted. The  Church  itself  has  now  come  to  understand 
that  even  the  New  Testament,  so  largely  composed  of 
letters  and  memoranda,  was  meant  for  the  Church  uni- 
versal. It  took  a  good  while  to  collect  the  Canon,  but 
the  principle  on  which  it  was  collected  is  easily  recog- 
nized and  appreciated.  Now  that  it  has  come  down  to 
us,  not  only  in  Hebrew  and  Greek,  but  in  English  and 
in  the  languages  of  Europe  and  of  the  world,  surely  we 
are   responsible   for   its   distribution.     If  the   Bible   So- 


312  THE  EVENING  ADDRESSES 

cieties  cannot  or  do  not  do  the  work,  we  must  put  some 
better  agency  in  their  place. 

The  influence  of  the  Bible  upon  a  national  literature 
and  the  reflex  value  of  the  literature  in  extending  its  in- 
fluence and  preserving  its  power  would  be  themes  of 
absorbing  interest.  Both  English  and  German  literature 
owe  much  to  the  Bible.  Its  very  critics  couch  their  criti- 
cisms oftentimes  in  pungent  Biblical  phrases.  Would  to 
God  the  day  was  at  hand  when  Latin  America  and  Spain 
itself  will  see  the  supreme  value  of  the  Bible !  Spanish 
literature  has  not  been  Biblicized  as  English  or  German 
or  even  French  has  been.  The  beauty  of  the  Spanish  lan- 
guage is  so  great  that  even  those  who  can  hardly  under- 
stand it  love  to  listen  to  its  melody  and  rhythm.  My  heart 
goes  out  in  prayer  to  God  that  he  will  raise  up  a  Tyndale 
or  a  Luther  who  can  translate  the  Bible  into  Castilian  so 
pure  and  beautiful  that  the  proudest  Spaniard  will  de- 
light in  it.  I  do  not  wish  to  disparage  the  existing  trans- 
lations into  Spanish.  The  versions  of  Reina  and  Valera 
and  others,  not  omitting  our  Mr.  Pratt,  are  entitled  to 
an  honorable  place  in  Spanish  literature.  But  Spanish 
literature  grew  out  of  a  Roman  Catholic  environment, 
which  did  not  include  any  general  use  of  the  Bible.  Mr. 
Froude  quotes  some  one  as  saying  that  "the  translated 
Bible  is  the  stronghold  of  heresy."  If  a  translation  can 
be  made  which  appeals  to  the  Spanish  habit  of  mind  and 
can  be  circulated  widely  enough,  we  may  be  sure  that  it 
will  be  given  a  real  place  in  the  character-forming  liter- 
ature of  Spain  and  of  Spanish-speaking  countries. 

There  is  now  going  on,  unless  the  war  has  caused 
some  interruption,  an  attem^pt  to  produce  an  Italian  trans- 
lation in  Italy  in  which  both  Protestants  and  Roman 
Catholics,  even  priests,  have  cooperated.  Such  a  form 
of  cooperation  is  to  be  heartily  commended. 

The  existence  of  the  Bible  Societies  is  partly  necessi- 
tated by  the  divisions  between  Protestant  Churches.  It 
is  easy  to  say  that  we  should  break  down  these  divisions. 
This  is  not  my  view  of  it.  There  is  nothing  necessarily 
wrong  in  the  existence  of  Christian  Churches  in  sepa- 
rate organizations.    The  Bible  Societies  demonstrate  the 


CARE  OF  THE  SCRIPTURES  313 

fact  that  without  breaking  down  every  wall  of  partition 
between  denominations,  it  is  possible  for  them  to  co- 
operate harmoniously  and  effectively  in  the  translation, 
publication,  and  circulation  of  the  Scriptures,  without 
note  or  comment.  Comments  are  barred  because  doc- 
trinal comments  are  generally  derisive.  There  are  some 
difficult  questions  of  administration  which  we  have  to 
face  in  the  Bible  Societies,  but  none  which  prevent  real 
cooperation.  It  is  one  of  the  incidental  but  beautiful 
fruits  of  this  spirit  of  cooperation  that  the  Bible  Societies, 
not  only  North  American  and  British,  but  Continental, 
are  happily  united  to-day  in  getting  the  Bible  to  the  sol- 
diers in  the  trenches,  hospitals  and  camps.  The  British 
Society  has  a  German  as  its  agent  in  Germany,  and  he 
has  maintained  his  activity  for  them  thus  without  inter- 
ruption throughout  the  war.  Could  any  other  cause  over- 
come the  strong  passions  of  the  present  conflict  so  as  to 
enable  a  British  Society  to  maintain  a  German  agent  in 
Berlin? 

The  American  Bible  Society  has  just  finished  one  hun- 
dred years  of  fruitful  labor.  This  year  it  has  put  in 
circulation  six  and  a  half  millions  of  Bibles,  Testaments 
and  single  books  of  the  Holy  Scriptures.  During  the 
hundred  years  the  circulation  will  have  been  over  one 
hundred  and  fifteen  million.  The  superficial  impression 
left  by  such  figures,  almost  equalled  by  our  sister  So- 
ciety in  Great  Britain,  is  that  surely  the  whole  work  must 
be  nearly  done.  On  the  contrary,  it  has  not  much  more 
than  well  begun.  Many  a  tribe  and  nation  even  yet  has 
no  knowledge  of  the  Scriptures ;  many  more  have  but  a 
mere  beginning.  The  translations  already  made  have  of- 
ten been  the  work  of  untrained  men  and  need  careful 
revision.  There  is  a  large  future  before  this  work  from 
another  standpoint.  It  is  inconceivable  that  China  or 
any  great  nation  with  a  literature  of  its  own,  if  it  be- 
comes Christianized,  will  be  satisfied  with  a  Chinese  ver- 
sion of  the  Bible  made  by  foreigners.  The  present  trans- 
lations in  China,  Japan,  and  other  similar  countries  must 
be  regarded  as  useful  versions  to  be  replaced  in  time 
by  others  which  will  grow  out  of  the  scholarship  and 


314  THE  EVENING  ADDRESSES 

genius  of  each  people.  Finally,  within  nominal  Chris- 
tendom there  is  many  a  corner  that  needs  to  be  "illum- 
ined" by  a  good  vernacular  Bible  even  yet.  Until  quite 
recently  there  was  one  such  corner  in  Europe.  The  peo- 
ple who  speak  what  is  known  as  Basque  in  the  Basque 
provinces  of  Spain  had  no  Bible  and  no  one  concerned 
to  give  it  to  them,  until  a  poor  servant  maid  who  lived 
in  the  house  of  a  genteel  French  woman  in  France  made 
a  translation  out  of  the  French  Bible  into  her  native 
Basque.  She  then  saved  her  earnings  and  published  the 
book  herself  for  her  own  people.  After  a  while  the  Brit- 
ish Bible  Society  heard  of  her  translation,  took  the  book, 
improved  the  rendering,  and  published  it.  There  was,  a 
while  ago,  another  such  corner  in  Asia.  There  was  a 
woman  in  New  York  City  who  had  a  little  mission  for 
Spanish  sailors.  Some  Filipino  sailors  formed  the  habit 
of  dropping  in,  and  she,  having  learned  Spanish,  made 
a  translation  of  a  few  verses  of  Scripture  with  their  aid 
into  their  languages,  printing  the  result  on  a  little  press 
of  her  own.  She  brought  it  to  the  Bible  House.  "How 
do  you  know  it  is  correct?"  we  said.  "Well,"  she  an- 
swered, "I  had  one  of  them  translate  it  from  the  Span- 
ish into  his  own  language,  and  then  another  translate  it 
back  again  so  as  to  verify  it."  This  illustrates  the  pa- 
tience which  must  accompany  the  impulse  to  furnish  the 
Bible  to  all  peoples  and  the  unexpected  opportunities 
which  are  ever  arising. 

In  Latin-American  lands,  a  series  of  important  trans- 
lations still  needs  to  be  made  for  the  first  time  in  order 
that  every  tribe  and  tongue  may  come  to  praise  His 
name.  May  God  bless  the  faithful  missionaries  and 
nationals  of  Latin  America,  who  are  doing  to-day  under 
difficult  conditions  their  full  share  of  the  common  cor- 
porate responsibility  of  the  Church  of  God  for  the  pres- 
ervation and  transmission  of  the  Scriptures!  May  we 
appreciate  the  importance  of  the  task  and  give  it  our 
wise  and  hearty  support ! 


THE  PLACE  AND  POWER  OE  THE  BIBLE  IN 
THE  INDIVIDUAL  AND  NATION 

By  The  Reverend  A.  R.  Stark 
British  and  Foreign  Bible  Society,  Valparaiso,  Chile. 

Delivered  before  the  Congress  on  the  Evening  of  Saturday, 
February  12,  1916. 

In  a  certain  sense,  every  report  presented  at  this  Con- 
gress is  a  testimony  to  the  triumphant  power  of  the 
Bible  in  the  life  of  the  individual,  in  the  Church,  and, 
in  a  more  limited  sense,  in  the  nation.  The  missionary, 
to  whatever  Society  he  may  belong,  takes  with  him  this 
Book  as  the  charter  of  his  hope  and  as  his  guide  in  the 
foundation  of  his  work.  In  it  he  finds  the  very  soul  of 
his  message ;  it  is  the  test  by  which  his  life  work  may 
be  tried ;  and  when  his  voice  is  silenced  forever,  it  is 
the  best  legacy  he  can  leave  to  the  people  among  whom 
he  has  toiled.  The  great  apostle  could  say  at  the  close 
of  his  life,  "I  have  fought  a  good  fight  ...  I  have 
kept  the  faith." 

Paul's  definition  of  the  gospel  is  one  that  is  familiar 
to  us  all,  but  very  telling.  He  takes  power — the  most 
significant  thing  in  the  world — as  the  best  definition  of 
the  gospel.  We  are  domed  over  and  girt  by  all  sorts  of 
power — gravitation,  life,  electricity.  But  in  the  moral 
and  spiritual  world  there  is  a  realm  of  power  as  real 
and  legitimate  for  the  heart  and  mind  as  these  in  the 
material  world.  We  may  reverently  believe  that  God 
is  the  author  of  both  kinds  of  power.  Gravitation  and 
electricity  are  omnipresent,  so  is  the  power  of  the  gos- 
pel.    A  cry  never  ascended  to  God  from  a  soul  on  the 

315 


3i6  THE  EVENING  ADDRESSES 

lofty  Andes,  in  the  forests  or  on  the  vast  pampas  that 
did  not  reach  the  throne  of  mercy  and  receive  the  answer 
"able  to  save  to  the  utmost." 

The  reports  of  the  Bible  Societies  bear  witness  to  the 
place  and  power  of  the  Bible  in  Latin  America.  It  en- 
ters the  president's  palace.  It  is  at  work  among  the 
students  of  the  universities.  It  has  a  place  on  the  edi- 
tor's table.  It  touches  the  heart  and  interprets  the  soul 
of  deputy  and  senator.  It  finds  a  ready  welcome  in  the 
crowded  thoroughfares  of  the  great  cities  of  the  con- 
tinent. It  is  being  carried  from  door  to  door  in  town 
and  village,  to  the  humble  hut  of  the  Indian  or  the 
miner's  camp  on  the  lofty  Andes.  It  has  travelled  to 
the  most  distant  outposts  of  the  country.  By  the  min- 
istry of  the  colporteur  many  simple  souls  in  country  vil- 
lages have  received  the  life-giving  message  of  the  New 
Testament,  which  has  penetrated  their  souls. 

The  fruit  of  this  ministry  is  everywhere  noticeable.  I 
would  like  to  indicate  the  practical  results  of  Bible  dis- 
tribution by  citing  a  variety  of  illustrations  and  incidents. 
Each  is  out  of  my  experience.  Nearly  forty  years  ago 
a  Bible  agent  sold  a  copy  of  a  New  Testament  to  a  car- 
penter in  Montevideo.  That  carpenter  was  soundly 
converted  and  in  his  turn  has  become  one  of  the  most 
wonderful  evangelists  in  Spanish  South  America.  His 
name  is  Francisco  Penzotti.  While  selling  Bibles  in 
Peru,  he  founded  the  Spanish-speaking  Methodist  Church 
in  Callao.  From  the  pulpit  he  was  carried  to  the  prison 
of  Casas  Matas.  I  have  never  visited  that  prison  with- 
out feeling  it  was  holy  ground. 

Passing  from  Montevideo  to  the  Andes,  we  find  our- 
selves on  the  great  central  railway  of  Peru,  which  pierces 
the  mountains  at  an  altitude  of  sixteen  thousand  feet 
above  sea  level  at  the  Galera  tunnel.  At  Juaja,  further 
down,  a  colporteur  once  entered  the  town  with  fear  and 
trembling.  He  found  a  fanatical  community,  but  moved 
it  by  his  message  of  the  love  of  Christ.  People  besieged 
him  for  books  even  when  he  sat  down  to  a  meal,  clam- 
oring for  Bibles.  They  pleaded  with  him  to  read  the 
Scriptures   to   them   and   expound   the   words.      Before 


THE  POWER  OF  THE  BIBLE  317 

many  days  had  passed,  he  had  sold  one  thousand  copies 
of  the  Scriptures.  The  day  came  at  last  when  the  man 
with  the  Book  had  to  say  farewell  to  his  friends  and  go 
on.  On  the  way  to  the  station  he  was  stopped  by  a  man 
who  had  bought  a  Bible.  "I  thank  you  for  all  that  you 
have  told  us  about  the  words  of  Jesus  Christ,  and  I  ask 
you  how  was  it  that  I  never  knew  that  He  spoke  these 
precious  words.  Will  you  take  this  Bible  to  my  home 
and  tell  my  wife  and  family  what  you  have  told  the  peo- 
ple of  Juaja?" 

Still  remaining  among  those  wonderful  altitudes  of 
the  Andes,  this  time  at  a  little  station  called  Casapalca, 
the  colporteur  stepped  off  the  train  with  his  wallet  of 
books.  He  carried  a  violin  with  him  and  began  to 
play  and  sing  some  beautiful  hymns.  A  group  of 
people  soon  gathered  round  him.  He  sang  "Jesus, 
Lover  of  My  Soul,"  then  opened  his  Bible  and  read  the 
story  of  the  prodigal  son.  The  people  were  interested 
in  his  message,  and  before  he  was  through  they  pur- 
chased some  sixteen  Bibles  and  a  number  of  Testaments. 
In  the  group  was  a  man  who  came  forward  and  in  true 
South  American  fashion  embraced  the  colporteur.  His 
heart  was  filled  with  happiness  because  at  last  he  had 
been  able  to  get  a  copy  of  the  Bible.  He  said  that  he 
was  brought  up  in  a  village  of  the  Andes.  When  a  boy, 
his  father  had  become  interested  in  the  Bible  and  deeply 
stirred  by  its  visions,  precepts  and  truths.  "H  ever  you 
get  a  chance,"  was  his  advice  to  his  son,  "buy  a  Bible, 
it  is  a  wonderful  book."  Years  afterward  the  son  had 
gone  down  to  Lima,  where  he  hunted  through  the  book 
stores  for  a  Bible  without  finding  any.  Eventually  he 
thought  of  the  great  Catholic  book  store.  The  clerk 
looked  at  him  with  surprise  when  he  asked  for  a  Bible. 
"A  Bible — nobody  asks  for  that  book."  But  after  a 
while  the  clerk  discovered  an  edition  in  four  volumes 
at  $20.  Deeply  disappointed,  the  man  left  the  shop  and 
Lima  for  his  mountain  home. 

Arequipa  is  one  of  the  most  fanatical  cities  in  South 
America.  While  selling  Bibles  on  its  streets,  Sr.  Pen- 
zotti  was  arrested  and  taken  to  the  filthy  prison  where 


31^  THE  EVENING  ADDRESSES 

he  lay  nearly  three  weeks.  For  several  years  we  found 
it  impossible  to  maintain  steady  colportage  work  in  Are- 
quipa,  since  the  prefect,  the  first  political  authority  of 
the  province,  always  refused  permission  to  circulate  the 
Bible.  Some  twelve  years  ago,  I  sent  two  brave  col- 
porteurs into  this  "Sucursal  del  Vaticano."  Their  work 
soon  raised  a  storm  of  persecution ;  fanatical  mobs  at- 
tacked them  on  the  streets ;  they  were  badly  mauled ;  one 
Sefior  Espinozo  had  his  face  completely  disfigured.  In 
the  midst  of  the  trouble  another  Christian  worker  ap- 
peared for  their  support,  a  little  group  rallied  round 
them,  and  in  the  very  face  of  that  bitter  persecution,  a 
church  was  formed  which  to-day  is  cared  for  by  the  Evan- 
gelical Union  of  South  America.  To-day  one  of  the 
earliest  members  of  the  Arequipa  church  is  a  pastor  In 
the  field  of  the  Canadian  Baptist  Mission  at  Potosi,  Bo- 
livia. 

My  fellow  worker  in  the  Bible  Society  was  once  in 
Southern  Chile  and  while  staying  with  a  Chilean  pastor 
was  invited  to  what  they  called  a  Spanish  service  in  the 
forest.  They  found  their  way  through  the  woods,  some 
six  miles,  to  the  home  of  the  man  who  was  responsible 
for  keeping  this  little  church  together.  Before  the  hour 
for  service,  lights  began  to  appear  here  and  there,  con- 
verging on  the  little  building  before  which  they  were 
standing.  The  country  people,  oil  lamps  in  hand,  were 
lighting  their  way  through  the  woods  to  the  prayer- 
meeting.  Some  thirty  people  attended  the  helpful  serv- 
ice, and  when  it  was  over,  the  history  of  this  little  church 
was  related.  One  day  Colporteur  Diaz  came  upon  some 
highwaymen  on  a  country  road.  He  was  not  without  ap- 
prehension, for  the  desperado  of  Chile  is  a  dangerous 
man  to  meet  unarmed  on  a  lonely  path.  With  confidence, 
however,  in  the  power  of  his  message,  he  approached 
them  with  the  words,  "Las  Sagradas  Escrituras"  ("I 
have  here  the  holy  Scriptures").  "Al  infierno  o  al  cura 
con  tales  libros"  ("What  do  we  care  for  such  books?") 
was  the  reply.  Quickly  Colporteur  Diaz  changed  his  tac- 
tics, saying,  "Why,  Seiiores,  it  is  La  Vida  de  Cristo"  (the 
life  of  Christ).     "Ah,"  said  one,  "I  will  buy  that  book." 


THE  POWER  OF  THE  BIBLE  319 

Diaz  counselled  him  to  read  it.  A  conviction  of  sin  fol- 
lowed the  reading,  and  with  it  separation  from  his  com- 
panions and  from  their  life.  The  conversion  was  so  evi- 
dent and  his  ministry  to  others  so  spontaneous,  that  the 
people  gathered  round  him  with  the  result  of  founding 
that  little  church  in  the  forest,  the  fruit  of  a  New  Testa- 
ment. 

Evangelical  attention  is  now  being  directed  to  the  uni- 
versities, where  the  future  legislators  and  rulers  of  the 
country  are  to  be  found.  The  University  of  Buenos  Aires 
contains  thousands  of  students  from  various  parts  of  the 
republic.  Good  work  among  these  students  is  being  car- 
ried on  by  the  Young  Men's  Christian  Association.  Mr. 
H.  E.  Ewing,  the  secretary,  writes :  "A  few  faithful 
friends  of  the  Bible  can  do  much  to  turn  the  attention 
of  the  students  and  professors  towards  it  in  a  serious, 
fair-minded  manner.  .  .  .  Those  who  have  been 
given  copies,  in  several  cases,  have  recommended  the 
Bible  to  other  members  of  their  families,  and  to  friends. 
I  am  convinced  that  although  evidence  of  decisions  for 
the  Christian  life  is  as  yet  unavailable,  a  very  healthy 
leavening  influence  is  being  exerted  by  the  books  now  in 
circulation,  and  the  men  who  have  them  are  ready  for 
leadership  in  the  way  of  the  kingdom  of  God." 

In  the  University  of  La  Plata,  quiet  and  useful  serv- 
ice is  being  rendered  by  one  of  the  professors.  Testa- 
ments have  been  purchased  for  the  students,  and  the 
Bible  Society  has  presented  a  few  copies  for  the  uni- 
versity library  and  for  leading  men  at  the  University. 
The  following  letter  is  of  interest :  'T  have  received  your 
handsome  gift  of  a  New  Testament  in  English  and  a 
Greek  Testament  for  the  Facultad  de  Ciencias  Juridicas 
y  Sociales.  The  Decano  was  very  pleased.  He  is  also 
president  of  the  Chamber  of  Buenos  Aires.  The  young 
law  students  who  are  in  my  class  were  extremely  pleased 
with  the  little  Testaments,  and  we  are  reading  them  on 
some  days  in  class." 

We  are  face  to  face  in  Latin  America  with  two  great 
classes,  the  religious  and  the  irreligious.  Among  the  re- 
ligious element  the  personal  work  as  carried  on  by  the  col- 


320  THE  EVENING  ADDRESSES 

porteur  seems  to  be  most  fruitful  in  spiritual  results. 
Among  the  irreligious — such  as  students,  the  educated 
or  the  masses — a  thorough  understanding  of  the  great 
questions  at  issue  will  go  far  in  solving  their  doubts  and 
winning  their  adherence.  Let  me  illustrate  this  from  an 
experience.  Many  years  ago,  I  was  opening  to  the  Bible 
the  University  city  of  Trujillo.  On  the  one  hand,  there 
was  in  that  city  a  group  of  zealous  Romanists  equal  to 
any  I  have  ever  met  in  their  determination  to  make  the 
city  untenable  through  organized  persecution.  They 
even  tried  to  bring  us  before  the  law  on  the  ground  that 
any  Protestant  propaganda  was  contrary  to  the  law.  On 
the  other  hand,  the  strongest  free-thinking  group — law- 
yers, students  and  others — that  exist  in  Peru,  was  in  that 
city.  Many  of  them  went  about  armed,  ready  to  take 
up  our  defense.  These  free-thinkers  issued  a  challenge 
to  the  representatives  of  revealed  religion  through  the 
editor  of  their  paper.  La  Razon.  This  was  especially, 
although  not  exclusively,  directed  against  the  clergy  of 
the  Roman  Catholic  Church.  For  nearly  a  month  this 
challenge  was  published  in  the  paper.  Then  I  wrote 
a  courteous  letter  to  the  editor  informing  him  that  I  ac- 
cepted his  challenge.  A  series  of  articles  was  published 
dealing  with  the  objections  of  agnostics  and  positivists, 
to  which  the  editor  made  vigorous  replies.  Ultimately 
the  editor  retired  from  the  discussion,  and  offered  to 
publish  what  I  would  write  on  physical  development, 
temperance,  hygiene  and  social  questions.  When  the 
day  came  for  me  to  say  good-bye  to  Trujillo,  more  than 
2,000  people  gathered  on  the  athletic  field  to  offer  a  pub- 
lic demonstration  to  the  missionaries,  during  which 
diplomas  of  "honor  y  gratitud"  were  presented.  La  Ra- 
son,  in  advertising  this  demonstration,  said  that  it  was 
well  merited,  since  the  short  residence  in  Trujillo  of  the 
missionaries  had  done  more  for  the  moral  and  social  up- 
lifting of  the  young  men  of  the  city  than  three  centuries 
of  Romanism. 

On  the  Potosi  train  on  the  tablelands  of  Bolivia,  Col- 
porteur Diaz  was  travelling.  Thinking  that  the  passen- 
gers would  not  object  to  a  short  service,  he  solicited 


THE  POWER  OF  THE  BIBLE  321 

their  permission.  He  then  addressed  them  on  the  Pos- 
sibihties  of  Grace  in  the  Human  Heart.  Among  the 
passengers  was  a  priest  who  was  visibly  moved  by  the 
message.  When  the  sermon  was  finished  Senor  Diaz 
went  up  to  the  priest,  saying :  "Now  seiior  cura,  it  is  your 
turn  to  address  them."  "Ah,"  replied  the  cura,  his  eyes 
wet  with  tears,  "senor,  you  have  spoken  so  well  that  I 
could  not  add  anything  to  what  you  have  said.  When 
you  cease  to  be  a  Protestant  and  join  the  Catholic 
Church,  I  offer  you  not  only  my  robes,  but  my  pulpit 
from  which  to  preach  the  same  message."  Thousands 
to-day  in  South  America  owe  their  salvation  to  the  way- 
faring man  with  the  Bible. 


TRUE  LEADERSHIP  THE  FUNDAMENTAL 
NEED 

By  The  Reverend  Eduardo  Carlos  Pereira 
Pastor  of  the  Independent  Church,  Sao  Paulo,  Brazil. 

Delivered  before  the  Congress  on  the  Evening  of  Monday, 
February  14,  1916. 

A  leader,  as  the  name  itself  indicates,  is  one  who  con- 
ducts, one  who  guides.  He  who,  having  his  own  heart 
thrilled  with  the  aspirations  common  to  a  body  of  men, 
marches  at  their  front  and  points  the  way  of  their  des- 
tiny, is  a  leader.  His  leadership  must  rest  firmly  upon 
the  frank  and  ready  acceptance  of  those  he  guides. 

The  English  term,  which  was  originally  a  general  one, 
has  come  to  have  a  special  meaning,  and  with  this  special 
meaning  has  passed  into  current  use  in  modern  language. 
The  origin  and  history  of  the  word  would  suggest  that 
the  idea  that  it  expresses  is,  in  its  new  and  characteristic 
meaning,  also  of  English  parentage.  And,  indeed,  it 
was  from  the  classic  liberties  of  Britain — a  domain 
where  reigns  a  public  opinion  wise  and  sane,  a  domain 
whence  modern  society  received  its  ideals  of  democracy 
— from  these  British  liberties,  I  say,  was  born  this  mod- 
ern character  that  we  call  a  leader,  and  whose  empire 
rests  upon  the  basis  of  righteous  ideals. 

The  true  leader,  like  the  poet,  is  born  and  not  made. 
He  gains  and  holds  his  place  by  the  spontaneous  con- 
sent rather  than  by  the  formal  vote  of  men.  Legitimate 
child  of  his  environment,  he  absorbs  the  noble  but  as  yet 
uncertain  ideas,  the  confused  sentiments,  the  ill-defined 
hopes,  the  vague  aspirations  that  are  common  to  his  fel- 

322 


NEED  OF  TRUE  LEADERSHIP  323 

lows  and  then  interprets,  defines  and  illustrates  them. 
Stirred  by  his  environment,  he  in  turn  reacts  upon  it. 
Moral  currents  are  formed  and  then  swell.  The  strug- 
gle begins ;  men's  spirits  are  aflame.  A  banner  is  un- 
furled to  the  strong  winds  of  an  ideal,  and  around  it 
are  gathered  soldiers  ready  for  any  sacrifice.  In  the 
rude  struggle  of  conflict,  the  leader  becomes  a  hero  or 
a  martyr.  Like  the  Good  Shepherd  of  the  parable,  he 
never  leaves  his  flock  to  the  cruel  teeth  of  their  vul- 
pine foes. 

The  leader,  however,  is  not  only  the  commander  in 
the  hour  of  conflict ;  he  should  also  be  the  interpreter, 
the  authoritative  exponent  and  organ  of  those  he  leads. 
Such  is,  in  general  outline,  the  function  of  the  leader, 
especially  in  the  new  Ibero-American  societies. 

The  condition  of  life  and  permanence  in  these  repub- 
lics is  found  in  the  regime  of  a  wise  and  well-informed 
public  opinion,  and  this  regime  cannot  flourish  without 
the  influence  of  wise,  patriotic  and  authoritative  leader- 
ship. 

In  liberal  democracies,  like  those  of  South  America, 
where  the  solution  of  social  and  political  problems  is 
sought  through  the  medium  of  free  discussion,  the  lead- 
er becomes  of  fundamental  necessity  in  the  direction  of 
the  discussion  and  the  definite  solution  of  the  problems. 

For  the  discharge  of  his  duties  he  must  possess  certain 
rare  qualities.  To  understand  the  situation  and  solve 
problems,  he  needs  a  clear  intuition  and  lucid  and  trained 
intelligence ;  to  carry  out  a  definite  program,  he  needs 
great  firmness  and  perseverance  of  will  and  a  spirit 
eminently  practical  and  conciliatory. 

It  must  be  admitted,  however,  that  the  general  condi- 
tions in  Latin  America,  at  present  are  not  favorable  to 
true  leadership.  Three  general  causes  are  responsible 
for  this : 

First,  and  the  most  important,  is,  without  doubt,  the 
moral  and  social  instability  of  these  southern  democ- 
racies. This  restlessness  of  spirit  is  due  in  great  part 
to  the  conflict  of  the  races,  whose  fusion  has  not  resulted 
in  the  establishment  of  distinct  national  types  with  defi- 


324  THE  EVENING  ADDRESSES 

nite  physical  and  moral  characteristics.  The  bold  and 
daring  Iberian  character,  the  fusing  with  the  nomadic 
and  suspicious  genius  of  the  Indian  and  with  the  sen- 
timentality of  the  African,  will  perhaps  give  us  the  key 
to  the  solution  of  the  social  problems  of  South  America. 
The  conflict  of  these  ethnical  currents  aggravated  now  by 
certain  facts  occurring  in  the  religious  life  of  the  peo- 
ple, then  by  the  complications  introduced  by  the  con- 
stant streams  of  immigrants  from  foreign  shores,  pro- 
duces a  certain  confusion  and  disturbance  of  ideas  and 
sentiments ;  and  these  must  needs  greatly  increase  the 
difficulties  of  those  who  seek  to  direct  public  opinion 
toward  the  realization  of  higher  ideals. 

Second.  Alongside  of  this  ethnic  factor  there  appears 
another  that  we  may  characterize  as  psychological : 
namely,  the  absence  of  great  ideals.  This  would  seem 
to  be  a  universal  characteristic  of  the  age  in  which  we 
live.  Commercialism,  material  prosperity,  wealth,  and 
the  luxury  of  modern  civilization  have  aroused  a  veri- 
table hunger  and  thirst  for  pleasure,  a  truly  pagan  sen- 
sualism in  our  fallen  nature,  and  have  stifled  the  nobler 
impulses  towards  higher  ideals.  In  lives  controlled  by 
this  mad  race  for  pleasure,  there  is  no  place  for  the  nob- 
ler crusades  in  behalf  of  the  welfare  of  mankind. 

Third.  Greatly  intensifying  the  effect  of  the  causes 
already  mentioned,  we  must  call  attention  to  a  third — 
the  absence,  in  large  measure,  of  any  system  of  educa- 
tion adequate  to  the  formation  of  character.  Unstable 
and  lacking  in  coherence,  the  national  systems  of  edu- 
cation, generally  speaking,  have  failed  so  far  to  furnish 
sufficient  means  for  the  perfecting  and  refining  of  the 
noble  and  priceless  qualities  with  which  Nature  has  en- 
dowed the  Latin  Spirit. 

Over  against  these  deleterious  elements,  however,  must 
be  placed  the  natural  plasticity  of  the  Latin  race  which 
is  assimilating  the  new  elements  and  adapting  itself  to 
the  new  environment  of  free  America. 

It  is  clear  that  there  must  be  a  religious  basis  for 
the  future  rise  and  progress  of  the  Latin  race  in  South 
America ;  and  equally  clear  it  is  that  only  Christianity — 


NEED  OF  TRUE  LEADERSHIP  325 

and  Christianity  in  its  true  and  Biblical  form — can  fur- 
nish this  adequate  basis  for  national  greatness.  Roman- 
ism with  its  mixed  creed  and  blighting  absolutism  will 
furnish  no  basis  for  national  growth  and  power;  this 
basis  must  be  sought  in  evangelical  Protestantism  with 
its  pure  creed  and  its  democratic  spirit  and  its  forms  of 
government. 

Little  or  no  help,  however,  can  be  given  to  South 
American  progress  by  a  Protestantism  divided,  intoler- 
ant, weak  and  torn  by  the  spirit  of  sectarianism — a  per- 
petual stumbling  stone  to  the  Latin  peoples.  The  Saxon 
race — individualistic,  strong,  and  self-sufficient  in  its  ex- 
clusivism — may  be  able  to  accommodate  itself  to  the  in- 
dividualism of  its  historic  and  religious  organization — 
even  when  this  organization  is  divided  into  sectarian 
groups.  But  the  Latin  race — social,  genial,  with  its  col- 
lective tendencies — will,  with  difficulty,  adapt  itself  to  this 
sectarian  individualism.  That  which  in  the  divers  de- 
nominations appears  to  the  analytic  Saxon  spirit  a  mani- 
festation of  strength  and  loyalty  to  principle  seems  rather 
to  the  synthetic  Latin  Spirit  an  expression  of  weakness, 
of  egotism,  of  inability  to  rise  to  the  broad  understand- 
ing of  Christian  unity. 

But  while  striving  for  the  advent  of  Christianity — 
genuine  in  its  creed  and  in  its  organization — let  us  study 
more  closely  the  necessity  and  the  difficulties  of  the  true 
religious  leader  in  the  present  evangelical  environment 
of  the  Southern  republics. 

In  almost  all  the  countries  of  South  America,  multi- 
tudes have  been  gathered  into  the  churches  by  the  preach- 
ing of  the  missionary,  who  is  the  first  leader  of  the  native 
churches.  After  fifty  years  of  evangelization,  it  were 
time  that  the  voice  of  the  native  leader  were  heard  call- 
ing his  native  brethren  around  the  banner  of  self-sup- 
port and  of  autonomy  in  government  and  in  the  work 
of  the  evangelist — which  is  the  great  object  of  missionary 
enterprise.  There  is,  however,  generally  speaking,  a 
painful  silence  in  the  various  denominations.  The  re- 
sult of  this  is  that  a  regime  of  missionary  parasitism  is 
being  perpetuated.     In  the  absence  of  true  leaders,  the 


326  THE  EVENING  ADDRESSES 

would-be  incompetent  leader  appears  to  hinder  the  work. 
Energies  are  dissipated ;  consciences  are  weakened ;  di- 
visions and  sects  are  multiplied ;  anarchy  and  discontent 
prevail ;  pessimism  and  discouragement  and  death  threat- 
en us. 

To  avoid  this  distressing  result  in  the  growing  evan- 
gelical communion  of  Central  America  there  is  urgent 
necessity  that  there  should  appear  within  and  without 
the  ministry  true  leaders,  wise  and  able  to  hold  in  check 
the  nascent  spirit  of  ecclesiastical  demagogy  which  is  the 
perversion  of  that  liberty  wherewith  Christ  hath  made 
us  free. 

In  all  ages  the  spirit  of  the  Lord  has  made  use  of 
chosen  men  to  give  cohesion  and  impulse  to  the  liberty 
of  His  children  and  to  restrain  the  sons  of  Belial. 

Little  matters  it  by  what  name  these  instruments  be 
called,  if  their  mission  be  the  same.  They  were  called 
prophets  under  the  old  dispensation,  apostles  in  the  be- 
ginning of  the  new.  Later,  they  are  bishops,  doctors, 
and  reformers ;  in  our  day,  they  are  called  leaders  with 
the  passing  years.  The  Spirit  changed  the  manner  of  His 
operation,  but  He  preserved  the  functions  of  the  pastor 
who  guides  the  flock,  of  the  general  who  commands  the 
host,  and  of  the  leader  who  assembles,  trains  and  in- 
spires His  people  to  action. 

It  is  necessary,  however,  in  the  present  condition  in 
Latin  America,  that  the  leader  should  be  a  man  of  God, 
without  ambition  and  without  personal  vanities  and  fol- 
lies— a  man  not  only  diligent,  active  and  practical  in 
meeting  and  solving  the  difficulties  of  the  moment,  but 
also  a  man  of  foresight  and  of  broad  vision  of  the  future, 
and  able  to  keep  before  the  minds  of  his  fellow-Chris- 
tians, not  the  narrow  view  of  a  combat,  but  the  larger 
conception  of  a  campaign. 

There  are,  however,  in  the  present  conditions  of  Latin 
America  and  in  the  present  regime  of  evangelical  mis- 
sionary work  real  and  serious  difficulties  in  the  way  of 
true  Christian  leadership, — difficulties  which  should  be 
clearly  explained  for  our  guidance  in  the  future. 

In  this  part  of  my  discussion,  I  am  compelled  to  draw 


NEED  OF  TRUE  LEADERSHIP  327 

lessons  from  my  own  experience.  I  hope,  however,  that 
my  brethren  may  see  in  the  exposition  given  a  sincere 
desire  to  present  with  frankness  the  lessons  to  be  learned, 
without  any  element  of  personal  feeling. 

We  are  clearly  in  a  period  of  transition,  and  the  les- 
sons that  we  may  learn  from  the  actual  should  hasten  the 
advent  of  the  ideal,  for  which  we  all  alike  are  striving 
and  praying. 

Observation  would  lead  me  to  predict,  in  the  present 
conditions  of  Latin  America,  in  all  probability,  the  ex- 
perience of  true  leaders  who  may  be  raised  up  will  be 
the  following:  like  Moses  and  Aaron,  they  will  meet  in 
the  churches  two  currents  of  strong  opposition,  the  ready 
murmurings  of  the  multitude  from  Egypt  and  the  spirit 
that  dominated  Korah,  Dathan  and  Abiram. 

By  reason  of  these  two  currents,  the  man  who  leads 
any  movement  for  autonomy,  emancipation,  and  inde- 
pendence will  be  suspected  at  once  of  being  a  self- 
seeker,  arrogant,  the  enemy  of  missionaries,  ungrateful, 
nativist.  When  the  leader  is  so  represented  by  his 
countrymen,  the  missionaries  naturally  will  be  inclined  to 
believe  that  it  is  a  pathological  case  of  nationalism,  more 
especially  so,  as  this  is  an  epidemic  of  the  time,  and  prin- 
cipally in  South  America,  where  the  Iberian  spirit  shows 
its  patriotic  enthusiasm  against  the  commercial  and  in- 
dustrial invasion  of  the  foreigner.  The  Boards,  likewise, 
will  hardly  fail  to  adopt,  as  the  most  plausible,  this  more 
charitable  view  of  the  native  movement,  which  view  will 
be  confirmed  by  their  own  representatives  who  visit  and 
study  the  field  and  situation. 

Encouraged  and  strengthened  by  such  worthy  helpers, 
the  members  of  the  opposition  will  redouble  their  zeal 
and  courage ;  the  relations  between  the  parties  will  be- 
come more  tense.  Serious  estrangements  will  arise  be- 
tween the  parties  ;  and  these  parties,  surrounded  by  a 
poisoned  atmosphere,  will  open  moral  schisms  in  the 
bosom  of  the  church.  The  leader  and  his  party  will 
naturally  be  broken  to  pieces  in  their  struggle  against 
the  "bloc"  of  oppositionists,  unless  the  Lord  in  His 
providence  comes  to  their  aid.     This  appears  to  be   a 


328  THE  EVENING  ADDRESSES 

fatal  dilemma  presented  to  the  South  American  leader- 
ship in  the  present  conditions  of  our  work. 

If  these  are  really  the  conditions  at  present  prevailing, 
it  will  be  well  to  suggest  certain  measures  that  may 
open  the  way  for  the  advent  of  men  of  real  leadership 
whom  the  Lord  may  be  pleased  to  raise  up  in  the  Church. 
and  who  may  prove  to  be  the  humble  forerunners  of  the 
rise  of  the  Latin  race  for  the  fulfilment  of  its  mission 
in  South  America. 

First  of  all,  the  field  should  be  left  open  for  national 
leadership.  Every  organism,  in  order  that  it  may  live 
and  flourish,  demands  room,  air,  light.  Leadership  de- 
mands nothing  more.  It  will  be  well,  in  our  present 
regime  of  work  to  emphasize  certain  truths,  in  order  that 
we  may  not  hinder  the  realization  of  national  aspirations 
that,  in  the  future,  may  perchance  find  in  chosen  leaders 
their  appropriate  organs  of  expression.  To  this  end,  the 
following  observations  seem  to  me  to  be  opportune :  The 
large  number  of  mission  ministers  that  are  being  insuf- 
ficiently prepared  and  hurried  into  the  ministry  to  be 
supported  by  the  missions  will  be  a  double  hindrance  to 
any  movement  towards  financial  independence.  Such  a 
process  means  the  perpetuation  of  the  regime  of  para- 
sitism that  paralyzes  and  destroys.  Some  prudent  meas- 
ure should  be  adopted  for  transferring  as  rapidly  as  pos- 
sible to  the  shoulders  of  the  churches  the  support  of  its 
ministry.  Generally  speaking,  a  ministry  supported  by 
missionaries  will  be  an  element  of  natural  antipathy  to 
any  manly  movement  whatever  toward  independence — 
an  antipathy  that  will  be  stronger  in  proportion  to  the 
number  and  insufficient  preparation  of  the  ministers. 
So  long  as  there  are  no  strong  bonds  of  mutual  depen- 
dence between  the  church  and  its  ministry,  national 
leadership  will  be  a  thing  most  difficult. 

It  is  necessary,  again,  that  misionaries,  filled  with  the 
spirit  of  John  the  Baptist,  should  watch  and  labor 
anxiously  for  the  time  when  they  may  occupy  a  place  in 
the  background  and  consider  themselves  the  friends, 
counselors  and  foster-fathers  of  the  nascent  church.  Al- 
though the  problem  of  education  may  belong  primarily 


NEED  OF  TRUE  LEADERSHIP  329 

to  the  native  Church,  it  is  evident  that  the  missions,  with- 
out any  serious  danger  of  cultivating  the  parasitical 
spirit,  may  cooperate  to  great  advantage  in  the  educa- 
tion of  the  children  of  the  Church,  whence  the  leaders 
should  arise.  The  evangelical  school  and  the  theological 
institute  are  two  important  institutions  that,  being  wisely 
organized  and  conducted,  cannot  fail  to  furnish  to  civil 
and  religious  society  efficient  men  of  heroic  mold,  choice 
spirits,  who  will  be  the  hope  of  our  South  American 
peoples.  In  order  that  the  probabilities  of  these  precious 
results  may  be  strengthened,  it  is  important  that  in  these 
two  types  of  educational  institutions  there  should  be  a 
hearty  cooperation  of  all  the  evangelical  denominations, 
not  only  because  of  the  larger  financial  resources  but 
still  more  for  the  wholesome  moral  effect  thereof.  The 
union  of  effort  will  produce  union  of  heart  and  com- 
munion of  sentiment  and  will  furthermore  give  us  a  lofty 
type  of  Latin  leadership. 

If  we  thus  give  to  the  youth  of  our  churches  room  for 
growth,  pure  air  and  warm  sunlight,  we  shall  see  them 
arise — strong  in  the  Lord,  fair  in  their  noble  traits  of 
native  manhood — to  open  before  the  ill-fated  race  of  this 
new  continent  the  doors  of  a  new  and  a  greater  world. 

The  voice  of  God,  speaking  through  the  experience  of 
fifty  years,  proclaims  to  the  apostles  of  all  the  denomina- 
tions at  work  in  Latin  America  that  their  task  will  be 
like  that  of  the  daughters  of  Denaeus,  unless  they  suc- 
ceed in  raising  up  men  of  true  leadership,  men  able, — 
while  checking  the  turbulent  spirit  of  revolt — to  gather 
about  themselves  the  good,  the  noble  and  the  true,  point- 
ing them  to  the  way  of  the  Cross  and  of  service,  and 
leading  them  to  the  fulfilment  of  the  noble  and  divine 
program  of  missions. 

Fifty  years,  indeed,  stand  before  us  giving  their  solemn 
warnings  both  to  missions  and  to  native  churches,  testi- 
fying that  we,  in  the  great  work  of  evangelizing  this 
vast  continent,  shall  be  forever,  like  Sisyphus  in  the 
fable,  rolling  the  stone  to  the  mountain's  top,  unless, 
through  our  prayers  and  our  efforts,  the  Spirit  of  the 
Lord  be  pleased  to  raise  up  from  among  His  children 
true  leaders  for  His  Church. 


THE  PRICE  OF  LEADERSHIP 

By  Bishop  Homer  C.  Stuntz,  D.D. 
Bishop  of  the  Methodist  Episcopal  Church,  South  America. 

Delivered  before  the  Congress  on  the  Evening  of 
Monday,  February  14,  1916. 

The  topic  which  has  been  assigned  me  does  not  per- 
mit the  discussion  of  the  choice  of  leaders  for  God's 
work  in  Latin  America.  And  this  is  well,  for  God  who 
only  knoweth  the  hearts  of  the  children  of  men  can  see 
an  apostle  in  a  persecutor  of  the  Church ;  and  every  great 
war  between  nations  demonstrates  the  futility  of  merely 
human  foresight  in  the  choice  of  its  generals.  The  choice 
of  our  leaders  is  with  Him  whom  we  serve. 

Nor  is  it  open  to  discuss  the  gifts  of  the  leaders  of  this 
vast  enterprise.  Rather  is  it  for  us  to  ask  what  price 
must  be  paid  for  true  and  fruitful  leadership  by  every 
soul  to  whom  God  has  entrusted  any  portion  of  the  task 
of  bringing  the  kingdom  of  God  to  Latin  America. 

I.      THE   PRICE  OF  DEATH   TO  SELF 

There  is  no  escape.  Death  to  self  precedes  all  success- 
ful Christian  leadership.  "Except  a  grain  of  wheat  fall 
into  the  ground  and  die  it  abideth  alone."  He  who  "was 
in  the  form  of  God  and  thought  it  not  a  thing  to  be 
grasped  at  to  be  equal  with  God,  emptied  Himself,  and 
took  upon  him  the  form  of  a  servant,  and,  being  found 
in  fashion  as  a  man,  humbled  himself  anl  became  obedient 
unto  death,  even  the  death  of  the  cross,"  has  laid  down 
this  law,  and  it  is  inescapable.  The  first  installment  of 
the  ultimate  price  of  real  spiritual  leadership  bears  the 
red  price-mark  of  the  cross. 

330 


THE  PRICE  OF  LEADERSHIP  331 

Men  here  and  there  "climb  up  some  other  way"  to 
positions  of  prominence  in  churches,  in  missionary  so- 
cieties and  in  powerful  committees,  but,  alas,  they  are 
not  spiritual  leaders.  So  far  from  being  dead  to  self, 
they  seem  to  be  truly  alive  at  no  other  point,  and  they 
fill  an  office  rather  than  do  a  work. 

Moses  stands  out  as  the  greatest  leader  of  the  ancient 
world.  But  he  first  died  to  self.  "He  chose  to  suffer 
affliction  with  the  people  of  God  rather  than  to  enjoy 
the  pleasures  of  sin  for  a  season."  Only  by  dying  to 
the  self-life  of  a  prince  at  the  dazzling  court  of  Egypt 
was  he  fitted  to  smite  the  iniquitous  dynasty  of  the 
Pharaohs  to  the  dust,  and  liberate  the  chosen  people 
from  slavery. 

Paul  rose  to  the  truest  spiritual  leadership  attained  by 
any  man  since  the  beginning  of  Christian  history.  But 
how?  First,  by  so  dying  to  his  old  self  that  he  could 
truly  say,  "I  am  crucified  with  Christ  .  .  .  and  the 
life  which  I  now  live,  I  live  by  the  faith  of  the  Son  of 
God  who  loved  me  and  gave  himself  for  me." 

"A  cloud  of  witnesses  around 
Hold  us  in  full  survey" 

when  we  begin  to  illustrate  this  truth  from  the  pages  of 
Christian  history.  Francis  of  Assisi  is  one  in  experience 
with  John  Knox,  and  John  Wesley  stands  beside  David 
Livingstone,  and  Allen  Gardiner  and  Dr.  Kalley  are  in 
holy  fellowship  with  William  Taylor  and  Andrew  Milne 
and  Francisco  Penzotti.  No  leadership  for  God  except 
by  death  to  self.    This  is  part  of  the  price. 

Does  anyone  say  that  it  is  an  arbitrary  law?  Dare 
anyone  claim  that  our  God  is  a  hard  master  in  fixing 
this  price?  Search  for  the  reason.  Is  it  not  this?  The 
work  of  God  can  only  be  done  by  the  power  of  God: 
therefore  the  man  to  whom  the  power  of  God  is  to  be 
entrusted  must  be  dead  to  self  lest  he  consume  this  gift 
upon  his  lusts  for  notoriety,  or  upon  his  thirst  for  power. 
God  will  never  lend  his  power  to  lift  a  human  life  up 
before  the  world.  It  is  His  power.  It  must  all  be  used 
for  His  purposes.  Death  to  self  is  only  the  insulation 
demanded  for  all  human  wires  which  would  carry  the 


332  THE  EVENING  ADDRESSES 

current  of  God's  power  to  a  dying  world.  The  reason 
for  the  law  is  thus  imbedded  in  the  nature  of  the  task, 
and  the  nature  of  man  as  well  as  in  repeated  teachings  of 
Christ.    It  is  a  part  of  our  "reasonable  service." 

2.      THE  PRICE  OF  SECURING  AN   ADEQUATE   MOTIVE 

It  is  not  enough  that  a  motive  be  pure;  it  must  be 
strong.  It  is  not  enough  that  a  motive  be  unselfish;  it 
must  have  driving  force.  All  water  is  buoyant,  whether 
dew-drop  or  ocean.  But  a  dew-drop  will  not  avail  to 
float  a  man-of-war.  All  electricity  is  alike ;  but  a  cur- 
rent sufficient  to  drive  a  printing  press  would  fail  to 
propel  the  cars  of  a  system  of  street  railways. 

Leadership  has  loads  to  lift.  It  calls  for  the  dynamic 
of  a  mighty  motive.  Where  shall  this  be  found?  Pity, 
sympathy  with  unfortunate  ones,  love  of  humanity,  de- 
nominational loyalty,  and  a  score  beside  ofifer  themselves 
as  motives  only  to  be  rejected  as  shallow  and  weak.  How 
long  would  any  low  motive  support  a  leader  in  the  work 
of  Christ  in  Latin  America  to-day?  See  the  task!  It 
depresses  us,  dismays  us,  confounds  us !  Here  are 
80,000,000  people  who  have  been  dominated  by  a  mediae- 
val politico-ecclesiasticism  which  forgets  nothing  and 
learns  nothing,  a  people  without  the  Word  of  God,  honey- 
combed by  atheism,  chilled  with  cold  fogs  of  agnosticism 
or  hardened  into  religious  cynicism,  its  students  unshep- 
herded,  its  millions  of  Indians  challenging  our  faith — 
and  who  can  hold  his  life  up  against  these  facts  and  keep 
his  enthusiasm  running  as  a  fountain?  Only  they  who 
having  discovered  one  motive  of  great  price,  have 
hastened  to  sell  all  lower  and  lesser  motives  and  buy  it. 

This  motive  is  the  love  of  Christ!  Not  our  love  of 
Christ.  Oh,  no !  That  is  too  feeble,  too  fitful,  too  shal- 
low, too  unreliable.  It  is  Christ's  love  for  us  and  for 
the  whole  world.  It  is  "the  love  of  Christ  which  passeth 
knowledge,"  "shed  abroad  in  our  hearts  by  the  Holy 
Ghost  given  unto  us." 

Love  was  the  motive  which  moved  God  to  send  His 
only  Son  for  our  redemption.  It  was  love  that  led 
Christ  all  the  way  from  Bethlehem  to  Calvary.     And 


THE  PRICE  OF  LEADERSHIP  333 

only  His  divine  love  in  our  hearts  will  hold  us  steady 
under  the  heavy  loads  which  leadership  in  any  degree 
will  heap  upon  us. 

Paul  declared  that  his  course  finds  explanation  only  in 
the  love  of  Christ.  Friends  and  enemies  both  charged 
him  with  being  mentally  unbalanced.  His  unheard-of 
sacrifices,  his  persecutions,  his  message  of  eternal  life 
to  be  given  by  a  crucified  and  risen  Jew,  his  unquench- 
able optimism  in  the  face  of  every  kind  of  opposition 
and  discouragement — all  these  things  led  the  safe  and 
sane  of  his  times  to  say  that  he  was  "beside  himself." 
He  takes  up  the  charge  and  says,  "For  if  we  be  beside 
ourselves  it  is  unto  God.  Or  whether  we  be  sane  it  is  for 
your  cause.  For  the  love  of  Christ  constraineth  us." 
Not  insanity  but  love — the  great  new,  holy  tide  of  Christ's 
love  flowing  out  to  the  race  of  sinful  men.  This  new 
motive  had  gripped  him,  inspired  him,  made  him  laugh 
at  sacrifices,  sing  in  a  vile  dungeon  at  midnight,  and 
point  a  trembling  jailer  to  the  saving  mercy  of  Christ 
amid  the  crash  and  dust  of  the  earthquake  which  set  him 
free. 

How  can  we  love  the  sinful  and  the  fallen?  Only  by 
being  moved  to  love  them  by  the  love  of  Christ.  How 
shall  we  live  and  work  year  after  year  thousands  of  miles 
from  parents  and  loved  ones?  Only  by  the  love  ot 
Christ  in  our  hearts.  How  shall  we  be  kept  sweet  in 
spite  of  the  coarse  abuse  of  our  enemies,  and  the  ingrati- 
tude of  many  for  whom  we  have  done  all  that  lay  in 
our  power?  Only  by  the  love  of  Christ  teaching  us  to 
love  our  enemies,  and  to  be  tireless  in  our  prayers  for 
those  who  persecute  us  and  despitefully  use  us. 

In  the  most  beautiful  parenthesis  in  the  Scriptures 
Paul  tells  us  that  love  is  the  greatest  motive  in  the  world, 
sanctifying  and  energizing  all  other  and  lesser  motives. 
In  the  twelfth  and  fourteenth  chapters  of  First  Corin- 
thians he  deals  with  spiritual  gifts — speaking  with 
tongues,  working  miracles,  and  other  gifts  of  the  Spirit ; 
but  in  the  thirteenth  chapter  he  turns  aside  to  say  that 
love  is  the  more  excellent  way.  Eloquence  like  that  of 
men  and  angels,  passion  for  truth,  wearing  the  flaming 


334  THE  EVENING  ADDRESSES 

seal  of  the  martyr's  death  at  the  stake,  philanthropy  that 
could  feed  all  poor  and  hungry  ones — all  these  are  of 
less  value  than  love. 

Love  is  set  forth  as  the  one  exhaustless  and  entirely 
adequate  motive  for  the  service  of  Christ,  In  verses 
seven  and  eight  he  is  at  the  height  of  his  claims  for  this 
crowning  grace  of  character  and  motive  for  service. 
Here  he  says,  "Love  beareth  all  things,"  but  his  swift 
mental  movement  doubtless  suggested  some  experience 
where  a  limit  of  bearing  was  reached,  and  he  hastens 
to  add,  "believeth  all  things,"  even  if  it  could  not  see  any 
way  to  lift  the  load  of  ingratitude  or  suspicion.  Even 
here  he  seems  to  see  an  end  of  ''believing  all  things." 
He  appears  to  infer  that  even  faith  cannot  live  in  the 
face  of  proven  facts,  and  he  hastens  to  add  that,  even 
so,  love  "hopeth  all  things."  But  when  faith  'and  hope 
have  broken  down,  then  what  has  love  to  offer?  En- 
durance, plain  unsentimental,  disillusioned  endurance  of 
what  can  not  be  borne,  believed  or  hoped  for — a  loving, 
silent  uncomplaining  endurance  even  as  our  Lord  en- 
dured "the  contradiction  of  sinners  against  himself." 

"See  how  those  Christians  love"  was  the  astonished 
comment  of  Romans  as  the  early  Christians  flung  them- 
selves into  the  work  of  saving  and  sanctifying  the  lowly 
of  their  day.  It  was  love  that  drew  them  to  the  utter- 
most parts  of  the  earth,  and  planted  the  banners  of  Christ 
on  all  the  high  places  of  the  world. 

Not  money,  not  eloquence,  not  organization,  not  influ- 
ence— none  of  these  can  meet  our  need.  We  must  be 
able  to  say  from  the  heart,  "The  love  of  Christ  con- 
straineth  us." 

3.      THE    PRICE    OF    MASTERING    HIS     MATERIAL    AND    HIS 

TOOLS 

How  we  sufifer  at  this  point  by  comparison  with  en- 
gineers. If  an  engineer  has  a  bridge  to  build,  with  what 
care  does  he  ascertain  the  nature  of  the  sand  or  soil  or 
rock  upon  which  he  must  place  his  piers,  or  into  which 
he  must  sink  his  caissons.  How  minutely  he  works  out 
the  strength  of  the  beams  and  girders,  calculating  to  a 


THE  PRICE  OF  LEADERSHIP  335 

decimal  point  what  load  each  will  carry,  in  view  of  its 
length,  its  thickness,  and  its  composition,  allowing  for 
expansion,  contraction  and  all  other  influences  due  to  any 
cause  whatsoever.  As  leaders  of  this  vast  missionary 
enterprise,  how  unwilling  we  often  appear  to  pay  the 
price  of  effort  and  time  necessary  to  understand  our  rich 
human  material  and  the  peculiarities  of  race,  of  history 
and  of  group  tendencies.  Physically  we  may  be  in 
Brazil  or  Mexico,  but  mentally  we  are  still  in  Iowa  or 
Virginia  or  New  York.  We  apply  pedagogical  and 
homiletic  formulas  precisely  as  though  the  pupils  or 
hearers  before  us  were  of  the  same  race  and  had  been 
produced  by  the  interplay  of  the  same  forces  as  those 
among  which  we  learned  our  first  lessons.  Provincialism 
is  a  blight  upon  our  work,  yet  we  seem  unwilling  to  pay 
the  price  of  a  new  orientation. 

How  many  workers  in  Latin  America,  for  instance, 
have  endeavored  to  study  the  effect  of  Indian  paganism 
upon  the  moral,  mental  and  social  life  of  such  nations  as 
Mexico,  Peru,  Bolivia  or  Chile?  For  untold  centuries 
these  Indian  ancestors  of  millions  of  those  among  whom 
we  labor  have  worshipped  at  altars  not  our  own.  Their 
spiritual  and  ethical  ideas  and  ideals  have  been  handed 
on  by  heredity,  by  tradition,  by  impulses  beating  with 
their  hearts  and  repeating  themselves  in  «very  movement 
of  the  brain.  Sun-worship  in  Peru,  with  the  cruder  idola- 
tries and  more  savage  ceremonials  of  races  and  tribes 
far  lower  than  Aztec  or  Inca  or  Araucanian.  When  we 
think  on  their  past  with  its  dull  monotony,  its  deep  night 
of  an  illiteracy  unbroken  for  centuries,  its  dirt,  disease, 
contempt  for  suffering,  low  estimate  of  the  value  of 
human  life,  and  the  absence  of  those  tendencies  which 
marked  practically  all  of  the  races  which  make  up  the 
composite  race  of  Anglo-Saxons,  we  can  come  into  such 
a  mental  attitude  toward  their  weaknesses  where  a  deep 
yearning  pity  supplants  all  feelings  of  a  less  worthy 
nature  and  we  unconsciously,  but  certainly,  adapt  our 
message  to  our  hearers  as  we  shall  not  do  without  know- 
ing their  past. 

And  when  the  streams  of  European  influence  which 


336  THE  EVENING  ADDRESSES 

have  played  upon  this  idolatrous  mass  of  Indian  life 
throughout  Latin  America  is  carefully  considered,  it  will 
be  seen  that  these  have  not  been  as  helpful  as  they 
should  have  been.  Seven  hundred  years  of  Moorish 
dominance  over  parts  of  Spain  left  the  Spanish  people 
profoundly  affected  by  Moslem  ideas.  Spanish  America 
might  quite  fairly  be  called  Moorish  America.  The  re- 
ligion of  the  Spanish  felt  the  influence  of  the  Moorish 
overlord,  as  did  his  architecture,  his  estimate  of  the 
place  of  womanhood  in  the  social  order,  and  his  contempt 
for  human  life.  The  deeper  roots  of  Virgin  worship 
and  saint  worship  strike  down  into  the  harsh  idea  of 
God  which  Mohammedan  influence  fastened  upon 
Spanish  thought.  God  is  infinite  justice  and  infinite 
power  to  the  Moors,  and  no  more.  They  fiercely  deny 
the  Sonship  of  Christ,  and  all  that  we  most  devoutly 
believe  as  to  his  redemptive  death  and  his  heavenly 
mediation.  What  wonder  that  sinful,  trembling  souls 
seeking  God  in  prayer  sought  some  mediational  aid, 
some  screen  against  the  awful  glory  of  the  presence  of 
the  Almighty ! 

"Pure   faith  indeed — you  know  not  what  you  ask ! 
Naked  belief  in  God  the  Omnipotent, 
Omniscient,  omnipresent,  sears  too  much 
The  sense  of  conscious  creatures  to  be  borne," 

and  without  the  open  Word  of  God  to  tell  them  of  the 
one  loving  Mediator  between  God  and  man,  "who  ever 
liveth  to  make  intercession  for  us,"  it  is  little  wonder  that 
Mariolatry  grew  apace. 

Nor  would  we  wonder  at  the  hard  intolerance  which 
marked  the  leaders  of  Spanish  Catholicism  if  we  were 
fully  aware  of  the  bitter  schooling  in  intolerance  in 
which  they  were  forced  to  learn  unpitying  cruelty  to  re- 
ligious antagonists  during  bloody  centuries.  We  speak 
of  the  Spanish  Inquisition,  because  only  Spanish  had  been 
taught  to  stamp  out  the  last  ember  of  religious  noncon- 
formity of  Mohammedan  methods. 

With  a  church  led  by  men  in  whom  these  ideas  pre- 
vailed, and  closely  knit  up  with  a  conquest  more  cruel 


THE  PRICE  OF  LEADERSHIP  337 

and  sordid  than  any  other  that  Europe  has  brought  to 
any  continent,  it  is  not  strange  that  we  face  a  problem 
of  great  complexity  and  great  difficulty  when  we  come 
with  our  open  Bible,  and  our  doctrine  of  the  universal 
fatherhood  of  God,  and  our  plans  for  individual  and 
social  betterment. 

When  in  some  such  ways  we  try  to  pay  the  price  of 
mastering  our  material,  we  cease  to  criticise  and  begin 
to  sympathize.  We  think  of  the  timid  beginnings  of 
better  things  and  are  comforted.  We  see  in  the  feeblest 
desires  of  a  better  order  an  encouragement  which  we 
would  not  recognize  if  we  had  not  sought  to  trace  influ- 
ences from  out  a  great  dark  past  through  which  millions 
have  groped  their  way  to  whatever  of  light  they  now 
enjoy.  Thus  Robert  Browning  makes  Paracelsus  say  as 
he  lay  dying — Paracelsus  the  prodigy  of  brain  and  path- 
finder of  modern  learning : 

"It  was  not  strange  I  saw  no  good  in  man 
******* 

In  my  own  heart's  love  had  not  been  made  wise 

To  trace  love's  faint  beginnings  in  mankind, 

...  to  sympathize,  be  proud 

Of  their  half  reasons,  faint  aspirings,  dim 

Struggles  for  truth,  their  poorest  fallacies, 

Their  prejudices  and  fears  and  cares  and  doubts; 

All  with  a  touch  of  nobleness,  despite 

Their  error,  upward  tending  all  though  weak. 

Like  plants  in  mines  which  never  saw  the  sun, 

But  dream  of  him,  and  guess  where  he  may  be 

And  do  their  best  to  climb  and  get  to  him." 

May  God  grant  to  every  leader  in  this  great  mission 
field  of  Latin  America  the  willingness  to  pay  any  price 
which  will  bring  him  into  this  humble,  reverent  and  lov- 
ing relation  to  the  most  unpromising  souls  among  whom 
he  is  called  to  labor. 

4.      THE  PRICE  OF  A  DIVINELY  GIVEN  PATIENCE 

The  leaders  of  this  enterprise  must  be  willing  to  think 
in  terms  of  decades  or  generations  rather  than  years. 
If  the  history  of  the  Christian  enterprise  from  its  begin- 
nings  has   any   lessons   for   us,   we   shall   develop   real 


338  THE  EVENING  ADDRESSES 

national  leaders  slowly.  Leadership  comes  from  life,  and 
there  is  a  law  governing  the  maturity  of  every  kind  of 
life.  Corn  matures  in  about  one  hundred  days  and  not 
even  a  Burbank  can  greatly  reduce  the  days  needed  for 
germination,  growth  and  ripening.  It  is  in  the  second 
and  third  generation  of  converts  from  low  forms  of 
Christianity  that  the  church  has  secured  the  best  laborers, 
and  by  far  the  largest  numbers  of  them. 

We  must  be  ready  to  pay  the  price  of  a  patience  which 
knows  no  weariness  as  we  select,  train  and  lead  the 
leaders  of  God's  work  in  Latin  America. 

With  our  access  to  God's  Word,  with  our  experience, 
now  ripe  from  a  century  of  growth  in  many  fields,  we 
should  be  able  to  foreshorten  the  period  needed  for  ma- 
turing the  hearts  and  minds  of  those  who  are  called  to 
direct  evangelical  work  on  this  side  of  the  Atlantic,  but 
we  may  not  ignore  those  psychological  and  social  laws 
which  are  in  full  play  among  the  millions  whom  we  de- 
sire to  aid.  Paul  prayed  for  the  church  at  Colosse  that 
they  might:  (i)  ''Be  filled  with  the  knowledge  of  His 
will";  (2)  "Walk  worthily  of  the  Lord";  (3)  "Be 
strengthened  with  all  power,  according  to  the  might  of 
His  glory,  unto  all  patience,"  and  on  first  reading  there 
is  a  sense  of  anticlimax.  If  Paul  had  asked  that  power 
should  be  given  unto  all  boldness,  or  all  courage  in  the 
work  of  God  we  would  feel  that  a  real  climax  had  been 
reached.  But  Paul  is  right.  Patience  is  sometimes  a 
higher  grace  than  boldness,  and  to  be  quietly  and  holily 
patient  calls  for  "power  according  to  the  might  of  His 
glory." 

5.      THE    PRICE   OF   THE   ENDUEMENT    OF    POWER    PROMISED 
TO  ALL   god's   SERVANTS 

Are  we  not  at  fault  here  more  than  at  any  other  point  ? 
Are  we  not  more  ready  to  pay  any  other  price  for 
spiritual  leadership  than  the  one  demanded  by  the  last 
words  of  our  Risen  Lord?  He  said,  "Go,"  but  at  the 
same  time  He  indicated  that  without  which  they  would 
go  in  vain.  It  was  essential  to  check  their  enthusiasm 
for  the  conquest  until  they  had  paid  the  price  of  con- 


THE  PRICE  OF  LEADERSHIP  339 

tinued,  united  intercession,  until  they  should  receive  the 
power  of  the  Holy  Spirit  coming  upon  them. 

They  paid  the  price.  They  tarried.  In  the  ten  days 
of  scripture  study  and  prayer  they  found  that  the  price 
was  high.  James  and  John  saw  that  they  were  to  sur- 
render all  thought  of  sitting  on  Christ's  right  hand  or 
his  left.  No  one  dared  ask,  in  those  holy  hours  of  wait- 
ing for  the  promise  of  the  Father,  who  should  be  greatest 
in  the  kingdom  of  God.  They  faced  persecutions,  and 
discounted  them  in  advance.  They  burned  all  their 
bridges.  No  more  did  any  one  sigh  and  say,  "I  go  afish- 
ing."  All  vacillations  went  into  the  hot  flames  of  the 
overmastering  desire  for  the  power,  the  heavenly  ener- 
gizing demanded  by  the  world-task  before  them.  And 
power  came.  Peter  speaks  boldly,  and  thousands  yielded 
their  stubborn  wills  to  the  Spirit's  power,  and  received 
the  remission  of  their  sins. 

God  has  given  only  twenty-eight  chapters  of  inspired 
church  history.  He  gave  us  the  Acts  of  the  Apostles  to 
show  how  real  spiritual  leaders  are  raised  up,  and  how 
He  would  have  all  church  history  made  and  written. 
And  these  twenty-eight  chapters  of  inspired  church  his- 
tory form  the  best  missionary  hand-book  ever  written. 
Yet  it  is,  at  the  same  time,  the  best  work  on  the  place 
and  power  of  the  Holy  Spirit  in  the  conquest  of  the 
world  that  will  ever  fall  under  the  eye  of  any  delegate 
or  visitor  to  this  Congress  of  Christian  Work.  With 
this  clear  teaching  before  us.  shall  we  fail  to  pay  the 
price  of  tarrying  for  the  touch  of  power  which  only  God 
can  give  ?  It  is  well  that  we  meet  and  review  these  fields, 
and  plan  for  larger  and  better  work  for  God  in  them. 
But  woe  be  to  us  if  we  set  up  our  machinery  and  fail 
to  connect  it  with  the  only  Power  by  which  it  can  do 
His  work !  I  can  well  imagine  the  apostles,  fresh  from 
hearing  the  Great  Commission,  planning  for  a  survey  of 
the  field,  and  shaping  a  joint  report  on  message  and 
method,  and  calculating  the  immense  cost  of  the  world 
conquest  upon  which  they  were  sent.  But  instead  of  this, 
their  Lord  told  them  to  wait  for  power  from  on  high, 
and  with  this  power  they  went  forth  to  take  the  world ! 


340  THE  EVENING  ADDRESSES 

Are  we  willing  to  give  all  our  Reports,  or  plans  or 
researches  into  His  hands  of  power,  as  did  the  lad  with 
his  luncheon  in  the  desert  place,  that  by  His  power  they 
may  be  multiplied  to  meet  the  sore  needs  of  whole  races 
dying  with  spiritual  hunger? 

Are  we  ready  to  pay  the  price  of  self-crucifixion  and 
of  life-dedication,  and  receive  the  power  of  the  Holy 
Ghost? 


THE  APPROACH  TO  LATIN-AMERICAN 
WOMEN  IN  THE  HOME 

By  Mrs.  John  Howland 
Chihuahua,   Mexico. 

Delivered  before  the  Congress  on  the  Evening  of 
Tuesday,  February  15,  1916. 

There  is  an  expression  in  the  beautiful  language  of 
our  Latin  friends  that  interprets  the  thought  that  is  be- 
fore us.  It  is  "cultivar  relaciones,"  that  is,  to  cultivate 
relations  with  those  whom  we  wish  to  know. 

Real  friendship  is  a  plant  of  slow  growth.  To  be 
perfect  it  must  be  cultivated,  and  cultivation  means  time 
and  thought.  In  the  unholy  haste  of  modern  life  we 
may  often  miss  many  of  the  finer  joys  of  human  inter- 
course. The  "efficient"  woman  has  her  list  of  calls  and 
plans  her  "bee  line"  from  door  to  door,  but  this  does 
not  lead  her  into  her  neighbor's  garden.  If  she  should 
pause  to  talk  over  the  rose  bushes,  the  day's  program 
would  be  impossible.  Some  of  the  wise  ones  are  telling 
us  that  even  in  our  spiritual  life  we  have  no  time  to  be 
a  "friend  of  God,"  and  that  unless  we  "take  time  to  be 
holy"  we  shall  lose  our  needed  poise. 

We  have  much  to  learn  from  our  Latin  friends  about 
the  cultivation  of  relations,  from  dear  old  Horace  who 
found  time  to  "dig  up  his  native  land  with  a  hoe,"  and 
to  write  graceful  verses  and  take  leisurely  walks  along 
the  Appian  Way  with  his  friends,  down  to  the  Mexican 
tortilla  woman  who  sits  in  the  door  of  her  hut  while  the 
corn  is  boiling,  and  is  just  in  the  mood  for  a  chat  when 
the  right  person  passes  by.     One  cannot  make  a  dozen 

341 


342  THE  EVENING  ADDRESSES 

of  this  kind  of  call  in  a  morning.  The  heart  must  be 
at  leisure  to  gain  a  real  entrance  to  any  of  these  homes. 

Experience  has  taught  us  that  to  help  others  we  must 
be  ready  to  give  ourselves  in  sincere  friendship.  We 
have  learned  that  there  are  certain  ways  by  which  a 
womanly  approach  to  the  citadel  of  home  is  most 
naturally  and  successfully  made  and  we  must  study  how 
to  enter  therein. 

Let  us  understand  at  the  outset  that  entrance  to  these 
homes  should  always  be  made  in  the  same  delicate  way 
that  is  necessary  in  all  good  society.  The  social  climber 
may  be  tolerated  in  the  best  circles,  but  is  never  "re- 
ceived" unless  she  really  belongs  there  by  her  own  fit- 
ness, and  the  social  worker  who  forces  her  entrance  into 
homes  of  privacy  will  touch  only  the  outside  fringe  of 
the  life  within.  There  are  unnumbered  opportunities  for 
making  friends,  however,  and  if  we  begin  where  we  hap- 
pen to  be,  with  love  in  our  hearts  and  a  real  desire  to 
give  our  best  sympathy  and  help,  we  may  be  sure  that 
all  the  paths  we  can  enter  are  open  to  us. 

There  can  be  no  sharp  dividing  line  between  the 
methods  of  meeting  the  educated  or  uneducated  woman. 
The  same  qualities  of  heart  and  mind  that  will  enable 
one  to  be  a  friend  to  a  woman  of  culture  will  serve  her 
equally  well  with  the  humblest  Indian  she  meets.  Of 
what  use  is  it  to  us  to  have  specialized  in  history  or 
psychology  or  the  humanities  if  it  is  not  that  from  the 
thoughts  of  the  ages  we  may  find,  at  the  right  moment, 
the  word  that  will  meet  the  need  of  one  of  these,  our 
sister?  In  the  practical  application  of  this  principle, 
delicacy  of  perception  and  knowledge  of  human  nature 
will  show  us  how  to  adapt  the  message  we  carry  to  the 
individual  heart. 

The  approach  to  the  home  through  the  children  of  our 
schools  has  been  a  long  recognized  means  of  entrance, 
giving  most  wonderful  results.  Our  teachers  have  ex- 
perience along  this  line  and  we  leave  to  them  this  phase 
of  the  discussion. 

Another  practical  entrance  of  which  we  may  speak  in 
passing  is  that  of  the  lady  physician  or  visiting  nurse. 


APPROACH  TO  WOMEN  IN  THE  HOME  343 

The  need  for  more  of  these  workers  is  exceedingly  great, 
and  the  opportunity  to  minister  in  sickness  by  those 
whose  training  has  fitted  them  for  emergencies  is  one 
of  the  choicest  of  opportunities.  It  is  not  unworthy  of 
note  in  this  connection  that  in  an  experience  of  more 
than  thirty  years,  I  have  never  seen  such  a  rapid  break- 
ing down  of  prejudice  or  such  a  free  entrance  into  homes 
of  wealth  and  culture  as  that  made  by  a  thoroughly  edu- 
cated physician  who  was  also  an  earnest  Christian  and 
a  woman  of  very  winning  personality.  Her  term  of 
service  was  only  a  year  or  two,  but  her  name  is  lovingly 
spoken  after  nearly  twenty  years. 

It  is  a  pleasant  thing  that  the  common  household  in- 
terests are  a  bond  between  women  of  all  classes.  In  our 
friendly  calls  we  all  enjoy  asking  how  to  make  the 
sabrosas  viands  we  enjoy  so  well,  and  we  in  turn  may 
give  our  recipe  for  the  biscuits  or  cakes  which  they  can 
easily  make  as  an  addition  to  a  somewhat  monotonous 
menu.  In  the  talk  of  flour  and  yeast  and  proportions 
what  is  more  natural  than  to  look  back  from  the  loaf 
to  the  sowing  of  the  grain,  to  "the  wind  and  the  Father's 
will"  ? 

How  many  ways  can  the  heart  be  touched  and  the 
life  changed  by  the  thought  of  Christ  as  the  bread  of 
life!  It  is  so  simple  when  illumined  by  human  experi- 
ence, but  such  a  tragical  mystery  to  the  one  who  is  for- 
ever trying  to  make  a  "worthy  communion." 

Women  are  sometimes  made  to  feel  that  the  matter 
of  dress  and  of  household  decoration  are  unworthy  sub- 
jects of  conversation.  The  typical  "sewing  society"  is 
supposed  to  be  merely  a  school  for  scandal,  whereas  we 
know  that  it  may  be  made  the  most  helpful  of  church 
activities. 

In  the  Book  we  all  love  best,  the  embroidered  garment 
for  the  King's  Palace,  the  warm  scarlet  robes  for  the 
household  in  winter,  the  changes  of  raiment  for  fitting 
occasions  show  that  these  things  occupy  a  necessary  place 
in  a  well  ordered  life.  The  education  of  convent  or  se- 
cluded home  has  given  unusually  dextrous  fingers  to  the 
women  of  Latin  America  and  their  aptitude  for  what  we 


344  THE  EVENING  ADDRESSES 

now  call  "arts  and  crafts"  is  remarkable.  We,  too,  love 
the  hemming  and  the  knitting  and  we  are  glad  to  see 
their  beautiful  needlework  and  learn  stitches  while  we 
can  in  turn  lend  our  own  patterns  or  show  a  new  way 
of  cutting  or  fitting. 

Here  come  in  some  of  the  most  beautiful  and  tender 
ways  of  approach.  From  the  highest  rank  of  mother 
whose  baby  is  laid  in  a  nest  of  choice  laces,  to  the  Indian 
mother  who  makes  a  little  camisa  from  the  top  of  her 
own  skirt,  there  is  not  one  who  does  not  love  to  put  a 
bit  of  her  own  needlework  upon  tiny  sleeve  or  diminu- 
tive cap.  When  can  there  ever  be  a  more  sympathetic 
understanding  between  the  missionary  and  the  other 
mothers  than  when  they  bend  over  the  cradle  together, 
and  what  more  fitting  time  to  speak  of  the  mother  of 
Jesus  whom  we  know  to  have  been  the  most  blessed 
among  women,  whom  we  love  and  honor  but  do  not 
worship  as  God? 

And  on  the  days  when  the  shadow  of  the  dark  valley 
lies  over  the  home,  we  can  understand  and  sympathize 
because  we  too  have  sorrowed,  but,  thank  God,  it  was 
not  without  comfort  because  of  the  "immortal  hope" 
which  they  also  may  have,  "without  money  and  without 
price."  This  is  always  the  hour  when  hearts  are  open 
to  hear  of  the  Master  who  called  the  little  ones  to  Him. 

So  the  opportunities  come  as  we  mingle  with  our 
friends  in  the  varied  events  of  the  daily  round.  How 
thankful  we  are  for  light  and  color,  for  flower  and  music, 
for  art,  for  poetry,  yea  for  the  philosophy  of  life,  all  of 
which  give  us  an  approach  to  the  heart!  In  all  of  these 
most  natural  appealing  interests  by  which  our  com- 
panionship with  our  home  friends  is  made  more  perfect, 
we  may  form  the  same  bonds  in  a  new  land  if  we  seek 
to  "cultivate  relations,"  and  we  always  find  that  we  may 
say  the  "good  word  for  Jesus  Christ." 

But  these  simple  and  natural  points  of  contact,  met 
in  the  home  and  developed  later  in  club  and  class  and 
church  work  are  most  valuable  in  their  appeal  to  the 
younger  women. 

A  still  more  serious  problem  for  an  experienced  mis- 


APPROACH  TO  WOMEN  IN  THE  HOME  345 

sionary  is  that  of  reaching  the  needs  of  the  aged  mothers 
of  the  old  regime. 

La  anciana,  who  often  holds  in  her  hands  the  reins 
of  the  household,  ruling  over  her  children  and  grand- 
children with  a  firm  hand,  is  still  left  to  her  beads  and 
relics  and  her  blind  prayers  to  the  inexorable  saints. 

"For  the  innumerable  dead 
Is  [her]  soul  disquieted." 

The  new  ideas  and  aspirations  of  her  sons  fill  her  with 
terror  and  apprehension ;  she  sees  them  losing  their  im- 
mortal souls  through  contact  with  what  she  believes  to 
be  damnable  heresy.  For  her  own  sake  we  must  reach 
her  and  open  to  her  the  joy  of  the  Father's  tender  com- 
passion, the  comfort  of  the  rod  and  staflf  through  the 
dark  Valley  of  the  Shadow. 

But  the  problem  involves  far  more  when  we  realize 
what  a  unique  position  the  aged  Latin-American  woman 
enjoys  in  her  home.  The  young  lawyer,  fresh  from  the 
university  or  from  foreign  travel  across  the  seas,  re- 
turns to  do  quietly  the  bidding  of  his  mother.  The  dip- 
lomat and  the  statesman  will  often  make  an  intellectual 
or  religious  sacrifice  to  spare  the  feelings  of  his  mother, 
the  nature  of  which  can  hardly  be  comprehended  by  our 
American  children  who  glory  in  the  expression  of  their 
dominant  personality.  The  failure  to  bring  forward  the 
educated  middle-aged  men  of  our  time  to  a  position  of 
positive  acceptance  of  Christ  and  an  open  alignment  in 
the  evangelical  ranks  may,  in  many  cases,  be  directly 
traced  to  this  source. 

"While  my  mother  lives  I  can  make  no  change"  is  the 
excuse  of  many  an  intellectually  convinced  man  who  is 
urged  to  take  an  open  stand.  With  the  tender  consid- 
eration of  a  Judah  he  is  ready  to  exclaim,  "Let  thy 
ser\'^ant  abide  a  bondsman  lest  I  see  the  evil  that  shall 
come  upon  my" — mother. 

It  is  true  that  the  Master  calls  for  a  renunciation  of 
father  and  mother  if  the  claims  of  the  Kingdom  de- 
mand, but  cannot  much  sorrow  and  conflict  be  avoided 
by  touching  the  springs  of  action  in  the  home?     The 


346  THE  EVENING  ADDRESSES 

approach  there  is  not  difficult,  for  the  Latin-American 
mother  is  at  her  best  as  a  hostess.  Whether  it  be  the 
lady  of  birth  and  training  who  will  devote  herself  to 
you  with  every  possible  attention,  or  the  old  Indian 
woman  in  her  hut  who  plucks  a  blossom  from  the  cactus 
hedge  or  gives  you  the  newly-laid  tgg  of  her  one  "little 
red  hen,"  if  you  approach  worthily  you  will  receive  the 
most  adequate  expression  of  high  hospitality,  the  fine 
flower  of  a  race  of  gentle  people. 

You  must  remember,  however,  that  though  your  first 
entrance  to  the  home  may  be  easy,  whether  you  will  be- 
come a  friend  of  the  little  old  mother  will  depend  upon 
your  use  of  your  opportunities.  She  is  not  modern,  this 
dear  little  lady.  Her  daughters  wear  their  skirts  as 
tight  or  as  loose  as  La  Moda  says,  whether  the  material 
be  silk  or  manta,  but  she  is  Early  Montezuman  in  her 
hanging  braids  and  loose  sack  and  skirt.  She  cannot 
argue,  maybe  she  cannot  even  read,  she  only  works  and 
prays  and  loves  her  children  with  passionate  intensity. 

Because  she  longs  first  of  all  for  the  eternal  welfare 
of  her  sons  she  cares  most  that  they  be  kept  from  what 
she  supposes  to  be  a  blasphemous  new  religion.  Can  we 
not  understand  her  heart,  we  mothers  who  long  most  of 
all  "to  see  our  children  walking  in  the  Truth"? 

To  find  that  her  sons  are  immoral,  even  criminals  or 
assassins,  will  not  grieve  her  half  as  much  as  to  know 
they  have  become  heretics.    It  is  easy  to  see  the  reason. 

She  can  do  penance  and  pour  out  her  soul  in  prayers 
and  sacrifice  herself  to  pay  for  masses  and  thus  relieve 
her  aching  heart  by  feeling  that  she  may  be  able  to  re- 
lease them  from  the  devouring  flames  of  purgatory,  but 
for  the  Protestant  she  believes  that  there  is  no  salvation. 
Think  of  her  agony  of  spirit  if  her  dear  ones  die  without 
the  pale  of  Holy  Mother  Church !  There  is  no  human 
sorrow  like  this  sorrow. 

Thank  God  for  the  blessed  experience  of  life — of 
motherhood,  of  womanly  interests,  to  make  a  basis  of 
friendship  with  these  dear  women.  In  every  throb  of 
joy  or  sorrow,  in  every  sacrifice  for  love's  sake,  in  every 
aspiration  of  the  longing  soul  towards  a  higher  life,  we 


1 


APPROACH  TO  WOMEN  IN  THE  HOME  347 

may  find  a  medium  for  opening  up  new  vistas  of  hope. 
When  real  confidence  is  gained  we  may  follow  the  lead- 
ing of  a  loving  heart  under  the  guidance  of  the  Spirit 
who  will  teach  us  in  that  very  hour  to  say  the  fitting 
word. 

Into  what  beauty  does  the  living  gospel  transform  the 
life  of  the  woman  who  opens  her  heart  to  the  love  of 
Christ !  What  a  crowd  of  dear  old  faces  come  before  me 
as  memory  summons  them  once  more.  There  is  Cuca 
who  passed  through  a  gate  of  fire  to  save  the  fair-haired 
baby  entrusted  to  her  care,  and  faithful  Dona  Jacinta 
dragging  her  weary  feet  to  Sunday  school  followed  by 
a  crowd  of  grandchildren,  and  Doha  Jesus  bringing  her 
offering  to  the  church  before  she  buys  a  bit  of  bread 
for  herself.  There  is  Doha  Sixta  of  the  house  of  Aben- 
cerraje,  who  can  never  move  from  her  bed,  but  whose 
face  is  beaming  with  joy  when  the  "Culto"  goes  to  her 
room,  and  there  is  where  Doha  Marta  tells  of  winning 
many  souls  to  the  Master,  and  Doha  Anastacia's  prayers 
bring  us  into  the  very  presence  of  God. 

These  are  they  who  have  come  out  of  tribulation  into 
the  light  and  joy  of  the  Truth  and  there  are  many  more 
whose  names  are  written  in  Heaven. 

Shall  we  not  strive  to  hasten  with  the  glad  tidings  into 
the  many  homes  Avhere  they  are  waiting  for  us  still  ? 

"O  God  of  the  Latin  nation, 
Give  us  the  strength  of  ten 
As  we  carry  this  high  salvation 
To  the  waiting  mothers  of  men !" 


SOCIAL  WORK  FOR  THE  WOMEN  OF 
URUGUAY 

Senora  Anita  de  Monteverde 
Montevideo,  Uruguay. 

Delivered  before  the  Congress  on  the  Evening  of 
Tuesday,  February  15,  1916. 

I  wish  very  briefly  to  give  you  an  idea  of  the  social 
work  done  by  the  women  of  my  country  for  the  benefit 
of  other  women  there.  They  have  accomplished  a  great 
deal  in  fighting  tuberculosis.  They  raised  a  hundred 
thousand  pesos  for  this  work  which  they  used  to  help 
to  give  sufficient  food  and  clothing  to  the  sick  people  in 
the  first  stages  of  consumption.  Then  they  organized 
day-schools  for  the  little  children  of  the  people  who  were 
sick,  holding  these  schools  in  the  open  air.  They  teach 
the  children  there  in  the  day  time,  then  feed  them  and 
send  them  home  at  night,  hoping  by  such  thoughtful  care 
to  prevent  the  outbreak  of  consumption  in  the  children. 

Again,  a  home  is  being  maintained  for  little  newsboys 
who  have  nowhere  to  sleep.  They  go  to  this  home  and 
get  a  good  bed  and  a  cup  of  milk.  The  women  have  a 
special  day  in  the  year  when  the  necessary  money  is  col- 
lected to  do  this  sort  of  work  among  the  poor.  Of 
course,  there  are  in  existence  the  various  charitable  so- 
cieties, such  as  generally  fostered  by  the  Roman  Catholic 
Church. 

One  of  the  most  important  enterprises  fostered  by 
the  women  is  in  the  cause  of  temperance.  This  has  been 
brought  about  by  the  influence  of  Miss  Norville.  I  do 
not  know  any  work  in  my  country  that  has  been  sur- 

348 


SOCIAL  WORK  FOR  WOMEN  349 

rounded  with  so  many  difficulties  and  yet  that  has  accom- 
plished such  splendid  results  as  the  work  which  Miss 
Norville  carries  on. 

There  is  a  great  need  for  the  work  of  the  Young 
Women's  Christian  Association.  Many  girls  who  arc 
working  in  the  different  shops  and  earning  their  living 
in  different  ways,  need  an  opportunity  to  come  together 
for  a  bit  of  sociability  or  for  the  purpose  of  learning 
many  things  so  necessary  for  them.  This  work  is  only 
just  beginning  to  realize  its  opportunities  for  usefulness. 

The  Protestant  young  women  have  shown  much  readi- 
ness to  take  their  share  of  helpful  activity.  I  am  sure 
they  will  welcome  any  new  and  useful  work.  Uruguay 
is  quite  ready  to  take  its  full  share  in  the  redemptive 
work  of  which  Latin  America  stands  in  sore  need. 


PROBLEMS    OF    LATIN-AMERICAN    WOMAN- 
HOOD IN  THE  HOME 

By  Miss  Florence  E.  Smith 

Valparaiso,  Chile. 

Delivered  before  the  Congress  on  the  Evening  of 
Tuesday,  February  15,  1916. 

The  Latin-American  woman  is  preeminently  domestic. 
This  is  true  in  all  countries  and  among  all  classes.  "Mi 
casa"  is  at  once  the  centre  of  her  affections,  the  summit 
of  her  aspirations,  and  the  measure  of  her  generosity. 
Latin-American  women,  whether  of  high  or  lowly  birth, 
dispense  an  exquisite  hospitality,  entirely  independent  of 
material  resources.  "Esta  en  su  casa"  is  the  graceful  in- 
troduction to  the  best  and  all  the  house  affords.  Family 
life  is  often  patriarchal.  I  shall  never  forget  a  home  I 
visited  last  year  of  a  family  holding  high  official  position 
in  an  inland  city,  where  husband  and  wife,  married  son, 
wife  and  baby,  invalid  daughter,  three  other  children, 
two  mothers-in-law,  and  numerous  relatives  and  friends 
gathered  daily  about  that  hospitable  board.  Differing 
nationalities,  religions  and  temperaments  were  all  har- 
monized by  the  wonderful  tact  and  self-abnegation  of 
the  wife  and  mother.  In  rural  communities  three  and 
even  four  generations,  where  girls  marry  at  thirteen, 
are  often  found  under  the  common  roof-tree,  and  stal- 
wart sons  of  thirty-five  and  forty  are  referred  to  as  "los 
ninos,"  and  if  unruly,  even  at  that  age  are  reduced  to 
obedience  by  the  rod  which  Solomon  recommended.  No 
home  is  too  poor,  no  board  too  narrow,  no  family  too 
numerous  to  refuse  shelter  to  the  wayfarer,  hospitality 

350 


PROBLEMS  OF  WOMEN  IN  THE  HOME  351 

to  the  guest,  or  refuge  to  the  orphaned  or  abandoned. 
There  is  no  fear,  as  yet,  of  suffragettes  in  Latin  America. 
I  have  no  words  in  which  to  express  my  appreciation  of 
the  sweetness  of  Latin-American  womanhood — too  often 
exploited,  wronged,  degraded,  but  ever  patient,  gentle, 
affectionate  and  womanly.  Latin-American  women  court 
motherhood.  The  childless  home  is  the  exception  and 
the  childless  woman  is  deeply  pitied.  Fifteen  and  six- 
teen children  of  one  mother  are  not  at  all  uncommon,  but 
how  often  one  hears  the  said  corollary — "they  are  all 
dead  but  one" ! 

It  is  a  curious  condition  which  exists  all  through  Latin 
America — a  woman,  adorned,  adored  and  exalted  even 
to  deification,  but  little  homage  or  chivalry  toward 
womanhood.  Mary,  Immaculate  Virgin,  Queen  of 
Heaven ;  Mary,  mother  of  James,  Joseph,  Simon  and 
Judas — perish  the  thought !  There  is  a  latent  and  subtle 
degradation  of  wifehood  and  motherhood  in  the  teach- 
ings of  the  dominant  Church,  and  to  it  perhaps  more 
than  to  any  other  one  thing  is  due  the  position  of  woman 
to-day  throughout  Latin  America.  There  is  little,  if  any, 
recognition  of  equality  of  the  sexes  as  yet.  From  the 
cradle  to  the  grave,  the  life  of  the  average  Latin-Ameri- 
can woman  is  dominated  by  male  influence :  in  childhood 
and  girlhood  by  paternal  authority,  or  failing  that,  under 
elder  brother  or  nearest  male  relative ;  as  a  wife,  entirely 
subservient  to  her  husband;  in  old  age,  if  widowed,  to 
her  sons.  If  she  belongs  to  a  conservative  family  all 
these  influences  are  secondary  to  that  of  the  priest.  What 
wonder  is  it  that  these  women  have  seldom  learned  to 
think  for  themselves? 

There  are  no  quicker,  finer  intelligences  in  the  world 
than  in  Latin  America.  Educators  and  business  men 
agree  that  beside  the  Latin-American,  the  Anglo-Saxon 
intelligence  is  slow.  Students  of  social  problems  find 
that  the  keen  edge  of  this  intelligence  is  dulled  in  male 
adolescents  by  a  too  early  acquaintance  with  vice. 
Doubtless  also  a  too  early  maternity  often  stunts  the  de- 
velopment of  the  finer,  more  protected  life  of  many 
women,  but  on  the  whole,  women  of  the  middle  and 


352  THE  EVENING  ADDRESSES 

upper  classes  in  Latin  America  are  characterized  by 
naturally  quick  intellects  and  sound  common-sense.  But 
these  intellects  have  long  lain  dormant;  they  have  been 
subjected  to  deadening  influences;  disuse  and  lack  of 
training  have  led  to  widespread  mental  apathy.  The  in- 
fluence of  a  religious  worship  which  they  could  not  un- 
derstand, the  lack  of  educational  stimulus  even  in  the 
highest  social  circles,  the  restrictions  of  a  life  filled 
with  petty  interests,  have  all  contributed  to  make  the 
Latin-American  woman  of  independent  thought  and  ac- 
tion comparatively  rare,  even  at  the  present  time.  Even 
in  evangelical  circles,  we  have  not  yet  known  how  to 
dissipate  this  mental  inertia.  When  beginning  Bible 
classes  with  varying  groups  of  women  in  different  parts 
of  Chile  last  year,  many  of  them  women  from  well-to-do 
homes,  I  was  appalled  by  their  ignorance  of  things  which 
are  taken  for  granted  as  facts  of  common  knowledge. 
They  had  heard  these  things  many  times,  but  they  had 
never  really  thought  about  them;  they  would  assent  to 
almost  any  statement  with  pious  acquiescence,  but  the 
most  casual  questioning  revealed  the  fact  that  their  men- 
tal activity  had  not  yet  been  stirred.  It  took  the  keenest 
effort  of  which  I  was  capable  to  arouse  those  women  to 
intellectual  activity,  but  oh !  what  a  joy  those  classes 
were  when  the  women  really  gripped  the  fact  that  they 
were  expected  to  have  opinions  of  their  own,  to  give 
their  reasons  for  having  them,  and  to  defend  them  in  the 
face  of  opposition.  I  can  conceive  of  no  keener  satisfac- 
tion than  to  be  the  instrument  in  God's  hand  of  awaken- 
ing these  dormant  souls. 

It  is  easy  to  understand,  therefore,  the  dominance  of 
the  priest  in  the  homes  of  Latin  America.  Deeply  but 
ignorantly  religious,  accustomed  to  obedience,  gentle  by 
nature  and  enthralled  by  training,  the  fair  women  of 
these  fair  lands  have  been  too  often  the  tool  of  the 
priest  for  political  or  personal  ends,  the  toys  of  an  idle 
hour,  the  victims  of  the  unprincipled,  and  the  domestic 
slaves  in  the  lower  classes.  Even  in  refined  and  happy 
homes,  she  who  is  the  mother  of  his  children  is  not 
expected  to  be  the  intellectual  comrade  of  her  husband. 


PROBLEMS  OF  WOMEN"  IN  THE  HOME  353 

But  there  is  an  ampler  spirit  abroad  in  the  world. 
Daughters  are  no  longer  content  to  learn  only  the  cate- 
chism and  embroidery;  they  can  no  longer  "Just  rock." 
The  lure  of  freedom  must  be  reckoned  with.  They  are 
beginning  to  rebel  against  the  sway  of  the  priest,  the 
marriage  of  convenience,  mental  and  physical  slavery. 
They  are  stretching  out  eager  hands  toward  they  know 
not  what — new  freedom,  new  ideals,  new  aspirations, 
new  activities.  How  important  it  is  that  at  this  critical 
point  of  the  whole  Woman  Movement  in  Latin  America 
there  shall  be  wise  leadership!  To  fail  Latin- American 
womanhood  now  would  be  fatal.  Shall  these  women  be 
left  to  grope  blindly,  left  to  solve  these  new  and  per- 
plexing problems  alone,  left  to  become  the  victims  of 
false  philosophies,  of  empty  fads,  of  deceiving  "isms"? 
Let  us  consider  a  little  more  closely  a  few  of  these  prob- 
lems which  confront  our  sisters  in  these  lands  of  the 
Southern  Cross. 

I.      THE   PROBLEM    OF   WISE    MOTHERHOOD 

There  are  no  more  loving  and  self-effacing  mothers  in 
the  whole  world  than  in  Latin  America,  but  there  are 
comparatively  few  wise  mothers  to  be  found  in  any  class. 
In  the  homes  of  affluence  the  children  are  practically 
brought  up  by  their  nurses — the  "mamitas"  or  little 
mothers,  as  they  are  familiarly  called — until  it  is  time 
for  the  foreign  governess  to  be  brought  in  as  another 
member  of  the  family.  There  is  great  love  of  children, 
but  almost  no  wise  training  of  the  child.  His  characteris- 
tics good  or  bad,  his  faults,  his  tempers,  are  all  consid- 
ered as  unchangeable  concomitants  of  his  nature.  He  is 
carressed,  indulged,  shouted  at,  and  when  he  becomes  in- 
tolerable, punished  in  a  whirlwind  of  passion,  but  he  is 
not  trained.  I  have  seen  many  mothers  contemplate  with 
great  and  sincere  perplexity  their  unruly  offspring  as 
they  have  said  with  a  sigh,  'Torque  me  habra  salido  tan 
malo?"  "I  won't"  from  the  child  is  usually  the  end  of 
the  discussion.  In  homes  where  the  economic  problem 
weighs  heavily  there  is  nevertheless  no  sense  of  propor- 
tion between  income  and  the  number  of  mouths  to  be 


354  THE  EVENING  ADDRESSES 

fed.  The  father  may  be  an  alcohoHc  and  the  family 
income  reduced  to  the  pittance  which  the  mother  can 
earn  by  washing,  where  the  washboard  is  almost  un- 
known, but  she  brings  her  eighth  or  tenth  child  into  the 
world  quite  cheerfully,  with  no  sense  of  incongruity. 
There  is  no  sense  of  responsibility  for  the  physical  well- 
being  of  the  little  life.  She  will  gladly  give  it  all  she 
has,  but  if  that  "all"  be  nothing,  a  shrug  of  the  shoulders 
and  "Que  se  puede  hacer?"  is  the  all-sufificient  answer. 
The  infant  mortality  throughout  Latin  America  is  ap- 
palling, even  in  those  sections  whose  climate  is  the  most 
beautiful  and  salubrious  in  the  world.  Alcoholism  and 
vice  are  responsible,  no  doubt,  for  much  of  this,  but  all 
Latin-American  students  of  social  conditions  agree  that 
it  is  more  generally  due  to  the  entire  lack  of  preparation 
for  motherhood,  and  ignorance  of  the  most  rudimentary 
facts  concerning  the  care  and  nourishment  of  children. 

Another  problem  of  motherhood  has  a  direct  relation 
to  the  increased  emphasis  on  education,  especially  among 
the  middle  classes.  There  is  a  most  encouraging  desire 
everywhere  manifested  that  the  children  shall  have  op- 
portunities which  their  parents  never  knew,  and  it  is  at 
once  beautiful  and  pathetic  to  see  the  sacrifices  which 
many  parents  make  joyfully  in  order  that  Maria,  Juan 
and  Eduardo  may  have  at  least  a  little  schooling.  But 
how  often  it  happens  that  this  very  opportunity  so 
precious  to  the  children  if  rightly  directed,  becomes  a 
stumbling-block  in  the  home !  Maria,  Juan  and  Eduardo 
learn  many  things  and  among  them  the  fact  that  they 
know  more  than  mother.  Mother  is  a  hard-working, 
toil-stained  family  drudge,  not  by  any  means  so  attrac- 
tive as  teacher,  who  wears  pretty  clothes  and  does  her 
hair  in  the  latest  fashion.  Wherefore  Maria  scorns  to 
wash  dishes,  and  assumes  an  air  of  infinite  superiority  in 
the  home,  which  the  mother  knows  not  how  to  cope  with 
except  by  the  patient  plaint,  "Maria  me  ha  salido  muy 
floja."  My  heart  goes  out  to  these  women  in  infinite 
longing  as  I  see  them  struggling  with  these  problems  of 
the  home  with  which  they  are  so  ill-prepared  to  cope. 


PROBLEMS  OF  WOMEN  IN  THE  HOME  355 

2.      THE  PROBLEM   OF   HOME-KEEPING 

The  average  Latin-American  woman  is  not  lazy  but 
she  loathes  work.  She  loathes  it  because  she  has  been 
taught  for  generations  that  work  is  degrading,  that  it 
belongs  to  underlings  and  dependents,  and  is  unworthy 
of  a  lady.  Therefore  the  rank  and  file  of  Latin-Ameri- 
can women  are  not  efficient  home  keepers,  although  there 
are  many  and  notable  exceptions  to  this  rule.  The  wise 
expenditure  of  time,  the  relation  of  income  to  expendi- 
ture, the  balanced  ration,  the  hygiene  and  sanitation  of 
the  home — all  these  phases  of  domestic  science  which 
have  worked  such  revolutions  in  Anglo-Saxon  homes 
during  the  last  decade  and  which  give  zest  to  life  and 
have  elevated  home-keeping  to  a  science  and  a  profes- 
sion of  dignity — are  only  beginning  to  be  considered. 
What  empty  minds  will  be  occupied,  what  cheerless 
homes  will  be  transformed,  yea  what  degraded  lives  will 
be  redeemed  when  once  the  dignity  and  beauty  of  home- 
making  and  home-keeping  shall  once  occupy  the  attention 
of  that  keen  intelligence  which  is  only  waiting  to  be  in- 
troduced to  it! 

3.      THE    PROBLEM    OF    CIVIC    BETTERMENT 

The  Latin-American  woman  is  beginning  in  some 
spheres  to  realize  that  she  can  "do  things,"  but  this  reali- 
zation is  as  yet  by  no  means  general.  In  some  of  our 
large  cities  there  are  groups  of  upper-class  women  who 
are  beginning  to  do  philanthropic  work  on  quite  a  large 
scale.  "La  Gota  de  Leche,"  for  the  poor  and  sickly 
babies,  the  "Cunas"  or  day-nurseries,  children's  hospitals 
and  Red  Cross  work  are  beginning  to  have  considerable 
vogue.  It  is  a  step  in  the  right  direction,  but  it  is  capable 
of  infinite  development.  With  the  right  leadership  and 
direction  there  is  no  reason  why  the  women  of  large 
means  and  social  prestige  in  Latin  America  should  not 
set  in  motion  large  movements  such  as  have  transformed 
the  cities  and  ameliorated  the  conditions  of  labor  in 
North  America. 

It  is  easy  to  point  out  the  problems.  The  question  is, 
"How  may  we  help  our  Latin-American  friends  to  solve 


356  THE  EVENING  ADDRESSES 

them?"  In  so  far  as  help  is  proffered  graciously  and 
tactfully,  I  am  sure  that  it  will  be  welcomed.  Last  year 
I  had  the  privilege  of  traveling  throughout  the  length  of 
Chile,  experiencing  the  always  generous  hospitality  of 
many  and  varied  homes,  and  the  eagerness  with  which 
the  women,  the  wives  and  mothers  and  girls  courted  sug- 
gestions, sought  help  and  drank  in  everything  resembling 
instruction,  revealed  how  wide  and  deep  is  the  need  in 
their  hearts  and  lives.  I  wish  that  I  might  go  back 
thirty  years  and  prepare  myself  more  adequately  to  serve 
them.  There  is  a  great  work  in  Latin  America  which 
only  women  can  do.  But  more  than  anything  which  we 
can  do  is  the  thing  which  we  must  be. 

The  entire  inadequacy  of  the  present  force  of  women 
on  the  field  in  Latin  America  is  patent  to  even  the  most 
superficial  observer.  Like  Paul,  we  can  be  all  things  to 
all  men,  but  not  even  Paul  could  be  all  things  to  all  men 
at  the  same  time.  It  is  useless  to  expect  one  woman  to 
devote  herself  to  women  of  high  social  circles  and  at 
the  same  time  to  carry  the  burden  of  the  slums.  It  is 
unjust  to  expect  that  women  of  large  educational  respon- 
sibilities can  also  do  extensive  evangelistic  work.  The 
temptation  is  great  to  so  submerge  one's  self  in  the  mael- 
strom of  demands  and  opportunities  that  the  best  work 
in  any  department  becomes  well-nigh  impossible.  There 
is  an  immense  opportunity  throughout  all  Latin  America 
for  women  of  large  calibre,  of  thorough  preparation, 
good  breeding  and  social  graces,  who  are,  first  of  all 
and  last  of  all  and  all  the  time,  willing  to  lay  their  whole 
personality  close  to  the  heart  of  Latin-American  woman- 
hood, with  deep  sympathy  and  true  affection  helping 
them  to  solve  the  problems  and  to  meet  the  changing  con- 
ditions which  confront  them. 

The  problem  of  the  Latin-American  home  is  largely  an 
educational  problem.  To  meet  it  I  should  like  to  suggest 
the  establishment: 

(i)  Of  more  schools  for  girls  of  the  exclusive  class, 
adequately  equipped,  with  a  teaching  force  of  high  grade 
and  in  sufficient  numbers  to  permit  an  extensive  social 
work.     Such  schools  should  be  definitely  if  not  aggres- 


PROBLEMS  OF  WOMEN  IN  THE  HOME  357 

sively  Christian,  with  no  temptation,  through  financial 
stress,  to  put  considerations  of  income  before  results  in 
character.  By  social  work  in  this  connection  is  meant 
the  cultivation  of  social  relations  with  the  homes  which 
these  girls  represent.  Just  here  is  where  so  much  of 
our  educational  effort  breaks  down.  Little  attempt  is 
made  to  knit  up  the  home  and  the  school. 

(2)  Of  a  Young  Women's  Christian  Association  in 
two  or  three  of  the  largest  cities  in  each  country,  with 
secretaries  for  English  and  Spanish  work,  hostels,  cafe- 
terias, educational  and  cultural  classes,  and  all  the  admir- 
able organization  which  is  so  well-calculated  to  enlist  the 
adherence  and  arouse  the  enthusiasm  of  girls  of  all 
nationalities  and  carrying  social  position. 

(3)  Of  popular  lectures  in  connection  with  schools  or 
churches  on  themes  related  to  the  home,  sanitation, 
health,  education,  etc.  So  far  as  possible  Latin-American 
physicians,  educators  and  public  men  should  be  enlisted. 
Small  beginnings  along  this  line  have  been  made  in  Chile 
with  very  satisfactory  results. 

(4)  Of  a  corps  of  Latin-American  deaconesses,  or 
church  visitors,  trained  in  an  interdenominational  Bible 
School  in  each  country,  and  prepared  to  go  into  the 
homes  represented  by  our  churches,  chapels  and  day- 
schools,  not  only  with  the  gospel  message,  but  also  v/ith 
practical  suggestions,  as  opportunity  offers,  concerning 
home  problems. 

Surely  these  are  very  real  needs  throughout  all  Latin 
America.  They  are  neither  visionary  nor  incapable  of 
realization.  Let  us  as  women  representing  large  inter- 
ests, lay  large  plans ;  as  facing  great  issues,  make  great 
demands.  If  we  are  united  in  a  common  purpose,  in- 
spired by  a  common  zeal,  and  thrilled  by  a  common  hope, 
surely  we  may  hear  the  Master  saying  to  us,  as  to  that 
woman  of  old,  "Oh,  woman,  great  is  thy  faith ;  be  it 
unto  thee  even  as  thou  wilt." 


THE  WOMEN  OF  BRAZIL 

By  The  Right  Reverend  Lucien  Lee  Kinsolving,  D.D. 
Missionary  Bishop  of  Southern  Brazil,  Rio  Grande,  Brazil. 

Delivered   before   the    Congress    on   the    Evening   of    Tuesday, 
February   15,    1916. 

The  position  of  woman  in  Brazil  is  remarkable.  It  is 
unique.  It  almost  defies  analysis.  I  do  not  know  how 
to  represent  it  in  any  stronger  and  better  way  than  has 
Mrs.  Rowland  in  her  paper  just  read.  Woman  in  Brazil 
does  not  assert  herself  and  she  has  not  known  any  great 
emancipation.  She  is  not  athletic.  She  is  not  particu- 
larly advanced  in  educational  development  and  acquire- 
ment. She  knows  nothing  of  commercialism.  If  in 
Brazil  you  see  a  woman  in  a  shop  you  may  know  almost 
surely  that  she  has  come  from  the  Old  World  and  is  not 
native  to  Brazil,  and  while,  as  I  say,  she  has  not  as  much 
emancipation  as  woman  has  in  North  America,  either 
educationally  or  socially,  at  the  same  time  there  is  that 
subtle  woman's  influence,  the  influence  of  the  Brazilian 
mother.  "My  mother,"  is  a  charmed  word  everywhere 
throughout  the  Brazilian  Republic  and  it  appeals,  I  be- 
lieve, to  the  highest  and  best  and  noblest  in  men.  I 
have  seen  many  men  of  the  world,  men  of  intellectual 
acquirement,  men  with  three  or  four  degrees,  men  with 
literary  ability,  whose  wives  could  scarcely  do  more  than 
read  or  write.  They  had  no  literary  fervor  or  acquire- 
ment. In  some  cases,  they  are  poorly  educated  in  writ- 
ing, and  in  reading  very  little  more.  Of  course  they  have 
the  elements  of  arithmetic  and  grammar.  And  yet  these 
women  exercise  an  influence  that  I  cannot  portray.     It 

358 


THE  WOMEN  OF  BRAZIL  359 

defies  analysis.  It  is  one  of  the  most  difficult  things  to 
express  adequately  because  we  are  accustomed  to  putting 
woman  on  a  pedestal  and  there  she  stands  and  oftentimes 
we  find  her  taking  her  place  beside  her  husband,  sharing 
her  husband's  thoughts,  his  deepest  thoughts  in  his  busi- 
ness, in  his  intellectual  investigations  and  in  the  deeper 
things  of  life.  Everywhere  we  find  woman  taking  her 
place  by  the  side  of  her  husband.  Often  she  is  his  best 
counselor.  But  in  Brazil  there  is  that  subtle  influence 
of  another  kind,  an  influence  that  makes  itself  felt,  that 
makes  itself  felt  for  good.  I  believe,  if  you  touch  the 
women  of  Brazil,  if  you  get  the  hearts  of  the  women 
touched  with  the  glorious  gospel,  if  you  get  them  to  rise 
and  stand  free  with  that  liberty  wherewith  Christ  has 
made  them  free,  you  will  have  taken  a  long  step  towards 
the  evangelization  of  that  colossal  republic  to  the  south. 
They  are  not  priest  ridden.  There  may  be  a  few  in 
every  city  who  are  too  much  under  the  thumb  of  the 
priest,  but  the  women  that  I  have  in  mind  are  for  the 
most  part  free-born  women.  The  woman  that  I  have 
in  mind  loves  her  freedom,  she  loves  her  home,  she  loves 
her  family,  she  loves  her  flag,  and  she  loves  the  truth  as 
it  is  in  Jesus  when  it  is  brought  to  her.  I  could  tell  you 
many  a  story  of  the  faithful  women  in  my  own  humble 
work  down  there,  how  the  Bible  comes  and  fills  a  place 
in  their  lives  that  has  hitherto  been  empty.  I  remember 
a  poor  widow  who  for  a  year,  without  my  knowledge, 
came  to  my  little  chapel  and  Sunday  after  Sunday 
brought  flowers  and  placed  them  there  in  the  chancel, 
and  I  never  knew  whence  they  came.  But  she  did  it  be- 
cause she  had  learned  to  love  God's  house,  and  she 
wanted  to  do  something  to  adorn  it.  The  women  down 
there  in  South  Brazil  have  taken  the  deepest  interest  in 
religious  work.  They  are  especially  interested  in  our 
liturgical  church  services,  and  enjoy  taking  part  in  them. 
I  recall  the  case  of  an  old  woman  who  began  to  learn 
her  A,  B,  C's  when  she  was  nearly  sixty,  because  she 
wanted  to  sing  the  hymns  and  to  read  for  herself  God's 
word.  She  wanted  to  enjoy  that  great  democracy  which 
comes  out  of  the  Bible,  which  is  not  meant  for  the  priest- 


36o  THE  EVENING  ADDRESSES 

hood  alone  but  for  all.  If  you  take  high  inspirations  to 
the  women  of  Latin  America,  believe  me,  your  sisters 
in  Latin  America  will  respond.  Send  out  your  best,  your 
most  cultured,  your  most  faithful,  your  most  consecrated 
daughters  to  Latin  America  and  you  will  find  that  the 
culture  of  Latin-American  women  and  their  grace  and 
their  refinement  will  meet  yours.  There  is  no  gift  too 
high  for  this  splendid  service  on  behalf  of  the  emancipa- 
tion, the  uplift  and  the  spiritual  culture  of  the  splendid 
women  of  Latin  America. 


THE    PRINCIPLES    AND     SPIRIT    OF    JESUS 

ESSENTIAL  TO  MEET  THE  SOCIAL 

NEEDS  OF  OUR  TIMES 

By  The  Honorable  Emilio  del  Toro 

Associate  Justice  of  the  Supreme  Court  of  Porto  Rico, 
San  Juan,  Porto  Rico. 

Delivered  before  the  Congress  on  the  Evening  of  Wednesday, 
February  16,  1916. 

Before  beginning  to  read  my  discourse,  I  desire  to  say 
a  few  viTords  of  introduction.  I  come  from  a  Catholic 
family,  but  for  many  years  I  have  not  been  and  am  not 
now  an  active  member  of  any  church.  With  the  passing 
of  the  years  my  faith  in  the  beneficent  influence  of  Chris- 
tian principles  grows,  as  also  my  love  and  respect  for  all 
churches  that  fulfil  the  high  mission  entrusted  to  them. 

In  my  judgment  every  Christian  church  that  is  estab- 
lished, whether  Catholic  or  Protestant,  and  all  social 
work  that  is  carried  on  under  its  auspices,  are  forces 
destined  to  work  for  the  improvement  of  mankind.  Fur- 
thermore, I  firmly  believe  that  to  spread  the  Reformation 
intelligently  and  vigorously  in  the  Latin-American  world 
is  to  awaken  struggles  of  conscience  in  which  there  will 
be  forged  and  tempered  those  great  characters  so  neces- 
sary for  the  uplifting  and  salvation  of  these  republics, 
and  there  will  be  carried  to  them  the  quickening  breath 
of  the  liberties  thus  conquered  by  the  peoples  of  the 
North. 

And  now,  with  your  permission,  I  shall  proceed  with 
the  reading  of  my  discourse. 

361  .„  ^ 


362  THE  EVENING  ADDRESSES 

In  addressing  you  on  this  solemn  and  highly  impor- 
tant occasion,  I  pray  that  God  will  illumine  my  mind, 
inspire  my  words  and  grant  that  the  attitude  which  I 
have  taken  may  result  only  in  good  to  my  fellowmen. 
"With  malice  toward  none,  with  charity  for  all,"  I  have 
come  to  this  Congress  with  the  firm  conviction  that  there 
must  issue  from  it  great  good  to  my  race,  a  new  light 
which  shall  be  the  inspiration  of  an  exalted  civilization 
in  all  departments  of  life. 

It  was  natural  and  fitting,  in  these  days  when  the 
statesmen  of  North  and  South  America  are,  by  all  the 
means  at  their  command,  endeavoring  to  strengthen 
more  and  more  the  bonds  between  their  respective  coun- 
tries, that  the  men  who  dedicate  their  lives  to  the  prac- 
tise and  propagation  of  the  Gospel  should  show  forth 
the  greatness  of  their  souls  by  taking  an  active  part  in 
this  movement,  thus  assuring  its  success,  for  that  which 
is  accomplished  will  endure  only  as  it  is  inspired  and 
based  primarily  upon  Christian  principles. 

I  have  been  asked  to  state  this  evening  what  are  the 
principles  and  the  spirit  of  Christianity  essential  to  meet 
the  needs  of  Latin  America  in  our  time,  and  I  reply: 
The  divine  teachings  of  the  Sermon  on  the  Mount,  con- 
veyed in  the  same  spirit  of  love  and  truth  in  which  they 
fell  from  the  lips  of  the  Master. 

As  I  think  upon  the  future  of  America,  I  see  it  al- 
ways as  an  immense  democracy.  And  when  I  consider 
the  means  necessary  for  arriving  at  this  high  goal,  Chris- 
tianity furnished  me  with  them  all. 

Ahrens  said  with  profound  truthfulness:  "The  mis- 
sion of  regenerating  man  and  society  was  reserved  for 
Christianity.  Embracing  man  in  the  depths  and  com- 
pleteness of  his  being,  and  relating  him  in  this  way  to 
God,  the  Source  and  Sustainer  of  all  life,  Christianity 
sanctified  human  personality  and  spread  abroad  the  re- 
ligious and  moral  ideas  which  were  to  give  to  liberty 
its  surest  foundation  and  its  widest  sweep.  Christianity 
is  the  creative  and  transforming  principle  of  all  modern 
liberty.  Therefore,  Christian  peoples  are  the  ones  which 
reached,  through  liberty,  the  highest  degree  of  culture; 


THE  ESSENTIAL  SPIRIT  OF  JESUS       363 

messens^ers  of  an  eternal  principle  of  truth,  they  can- 
not perish  as  the  nations  of  antiquity  have  perished ;  they 
possess  through  liberty  the  power  of  ceaselessly  reju- 
venating- themselves  and  of  founding  social  institutions 
ever  more  adequate  to  the  rights  and  duties  of  all  the 
members  of  the  human  family.  Christianity  has  not  de- 
clared explicitly  all  the  forms  of  liberty  which  history 
has  produced,  but  it  has  laid  their  foundations,  teaching 
man  his  true  dignity  and  recognizing  in  him  a  divine 
principle,  destined  to  triumph,  by  means  of  reason  and 
with  the  help  of  liberty,  over  all  error  and  all  evil." 
(See:  Ahrens'  Philosophy  of  Law,  Spanish  version  by 
Flamant,  Second  Edition,  page  236.) 

The  success  of  the  United  States  of  America  has  been 
due  in  large  measure,  in  my  opinion,  to  the  deeply  re- 
ligious training  of  the  Puritans.  "When  they  landed  on 
these  shores,  their  moral  revolution,"  as  a  Porta  Rican 
thinker,  Roman  Baldorioty  Castro,  has  said,  "had  been 
finished,  and  on  being  transplanted  to  the  wide  field  of 
a  new  world  it  was  to  bear  all  its  fruits :  full  personal 
guarantees ;  deep  roots  for  individual  religious  feeling 
and  ample  field  for  all  its  forms,  that  is,  for  all  forms  of 
worship ;  absolute  respect  of  property  and  in  consequence 
elective  governments ;  taxes  foreseen  and  discussed  and 
expenditures  known  and  efficient  for  the  welfare  of  the 
governed ;  the  right  of  assembly,  of  thought,  of  speech 
and  of  the  press,  and  absolute  liberty  of  labor  in  all  its 
forms" ;  privileges  which  leave  deep  in  the  soul  of  the 
peoples  v/hich  exercise  them  "an  ardent  desire  and  an 
active  hope  of  unlimited  improvement."  (See:  America, 
by  Roman  Baldorioty  Castro,  in  Antologia  Puertorri- 
quena  by  Mamuel  Fernandez  Juncos,  page  11.) 

The  Constitution  of  the  United  States,  that  supreme 
work  of  the  human  mind,  could  not  have  been  conceived 
nor  have  Hved  had  not  the  spirit  which  created  it  and 
that  which  through  so  many  years  has  been  applying  and 
extending  it  been  inspired  by  the  rules  of  life  which 
Christianity  prescribes.  Never  would  there  have  ap- 
peared in  the  supreme  crisis  of  the  Nation's  history  the 


364  THE  EVENING  ADDRESSES 

figure  of  Lincoln  in  all  his  greatness,  had  not  the  Bible 
enlightened  and  fortified  his  pure  soul. 

Latin  America  is  coming  out  into  the  life  of  civiliza- 
tion with  a  different  lot.  The  seeds  of  Christianity  sown 
since  the  times  of  the  Colonizers  have  produced  their 
fruits,  and  wherever  there  has  been  the  most  liberty,  there 
its  mission  has  become  the  noblest  in  practice.  On  the 
boundaries  between  Chile  and  Argentine,  two  of  those 
American  nations  of  Spanish  origin  which  have  attained 
the  highest  civilization,  the  Christ  of  the  Andes,  with 
his  open  arms,  a  symbol  of  peace  and  love,  shows  to  the 
world  how  Christians  settle  their  disputes.  But  the 
religious  life  of  the  Spanish-American  countries  has  been 
characterized  by  the  almost  absolute  predominance  of  the 
Catholic  Church ;  and  in  my  judgment  the  beneficent  in- 
fluence which  Catholicism  has  exercised  in  the  develop- 
ment of  its  civilization  would  have  been  greater  had  it 
been  obliged  to  contend  face  to  face  from  the  earliest 
times  with  a  vigorous  Protestant  movement. 

Until  a  few  years  ago,  the  Catholic  Church  was,  in  my 
native  island,  Porto  Rico,  the  state  religion.  Among  the 
public  expenditures  those  for  worship  were  conspicuous. 
The  influence  of  the  clergy  extended  everywhere.  And 
what  was  the  result,  after  four  centuris  of  abundant  op- 
portunities? A  people  for  the  most  part  indifferent  or 
unbelieving. 

There  took  place  a  change  of  regime.  The  church 
was  separated  from  the  state.  A  struggle  began.  Under 
the  protection  of  the  free  institutions  of  North  America 
established  in  the  island,  Presbyterians,  Methodists, 
Lutherans,  Baptists,  Episcopalians,  began  their  work. 
Faint-hearted  Catholic  priests  accustomed  to  the  enjoy- 
ment of  special  privileges  descried  the  ruin  of  their 
church.  But  it  was  not  so.  The  spirit  of  the  North 
entered  into  her  and  men  accustomed  to  a  life  of  free- 
dom gave  her  a  new  impetus.  And  to-day,  separated 
from  the  state,  sustained  by  herself,  she  is  realizing  a 
nobler  and  more  Christian  mission  than  in  the  times  when 
her  power  was  absolute. 

Those  who  love  the  progress  of  the  nations,  those  who 


THE  ESSENTIAL  SPIRIT  OF  JESUS       365 

study  history  dispassionately,  those  who  have  faith  in 
the  improvement  of  mankind,  cannot  but  see  with  deep 
sympathy  that  the  Reformation  is  spreading,  that  free 
investigation  opens  broader  horizons  to  the  human  spirit, 
that  Christianity  preached  and  interpreted  by  all  dissem- 
inates its  beneficent  influence  and  raises  the  level  of  so- 
ciety. 

Porto  Rico  is  a  case  in  point  and  is  conclusive  evidence 
to  me  of  the  results  which  will  be  obtained  in  all  of 
Latin  America  from  initiating  and  sustaining  a  vigorous 
and  altruistic  Protestant  movement.  Not  only  will  re- 
ligious feeling  grow ;  not  only  will  Christianity  win  con- 
verts ;  not  only  will  more  prayer  be  offered  in  spirit  and 
in  truth  by  many  men ;  not  only  will  it  redound  in  good 
to  the  Catholic  Church  itself,  but  the  influence  of  Chris- 
tianity in  the  life  of  the  Spanish-American  democracies 
will  be  greatly  multiplied.  There  is  something  which 
lives  in  us  which  is  part  of  our  very  being  and  it  is  the 
heritage  received  from  our  ancestors.  And  wherever 
the  Reformation  goes,  wherever  the  Protestant  minister 
accomplishes  his  mission,  there  it  will  go,  there  that 
heritage  of  so  many  generations  of  the  peoples  of  the 
north  who  strove  for  the  freedom  of  man  will  act  and 
react.  In  his  relations  with  the  community,  in  his  judg- 
ments on  public  affairs,  in  the  direction  of  his  own  insti- 
tutions, in  his  administration  of  charity,  in  his  schools 
and  hospitals,  in  his  ideas  of  the  uplift  of  the  masses  and 
of  the  dignity  of  labor,  in  his  spirit  of  tolerance,  the  min- 
ister, if  he  is  a  legitimate  representative  of  Christian 
civilization,  will  be  an  inspiration  to  the  people. 

This  being  true,  I  have  great  faith  that  this  movement 
now  to  receive  a  new  impulse  in  Latin  America,  will 
carry  with  it  the  great  blessing  of  the  free  institutions 
of  North  America  and  of  Great  Britain.  In  my  opinion, 
the  cause  of  popular  education  and  of  the  dignity  of 
labor  will  find  in  it  its  strongest  support. 

In  my  judgment  that  which  has  most  hindered  the  for- 
mation of  true  democracies  in  Spanish-America  has  been 
the  lack  on  the  part  of  its  leaders  of  a  sincere  desire  and 
of  a  high  and  sustained  effort  toward  the  elevation  of 


366  THE  EVENING  ADDRESSES 

the  common  people.  Of  course,  there  are  exceptions. 
Sarmiento  in  Argentine  is  one  of  them.  But  it  cannot 
be  denied  that  what  I  have  stated  is  the  rule.  They 
feared  the  overturning  of  the  existing  social  order,  the 
loss  of  special  privileges  acquired  through  generations 
and  the  loss  of  their  unlimited  power.  This  was  an  un- 
christian fear.  How  little  is  the  man  who  doubts  the 
possibility  of  improvement  in  his  brother!  Certainly 
with  the  general  popular  enlightenment  the  existing 
social  order  would  be  changed  and  many  would  lose  their 
special  privileges  and  the  exercise  of  power  would  be 
subject  to  certain  limitations.  But,  on  the  other  hand, 
how  much  civilization,  how  much  Christianity  would 
gain  thereby !  The  humble  people  would  gain  because 
they  would  be  lifted  up.  Those  who  to-day  are  called 
powerful  would  gain,  for  if  there  is  any  light  in  their 
minds  and  any  strength  in  their  characters  they  would 
go  on  accomplishing  great  works,  they  would  still  be 
leaders,  without  bitter  and  deep  social  injustice  weighing 
down  their  consciences.  Our  own  good  is  not  contrary 
to  the  good  of  our  fellow  men.  In  laboring  for  the  up- 
lift of  others  we  really  work  for  our  own.  That  is  a 
poor  conception  of  life  which  allows  the  existence  of  so 
much  crime  and  social  injustice. 

But  let  us  return  to  the  real  theme  of  my  discourse. 
I  have  listened  during  these  days  to  the  voice  of 
America  expressed  in  three  languages.  Its  vast  terri- 
tory, its  many  races,  its  complicated  problems,  have 
passed  through  my  imagination  and  my  conscience  many 
times,  and  always  at  the  close  of  my  meditations  there 
shone  with  brighter  light  the  words  of  Jesus'  Sermon 
on  the  Mount :  "Ye  have  heard  that  it  was  said.  Thou 
shalt  love  thy  neighbor  and  hate  thine  enemy ;  but  T  say 
unto  you,  love  your  enemies  and  pray  for  them  that  per- 
secute you,  that  ye  may  be  sons  of  your  father  who  is  in 
heaven;  for  he  maketh  his  sun  to  rise  on  the  evil  and  the 
good,  and  sendeth  rain  on  the  just  and  the  unjust.  For 
if  ye  love  them  that  love  you  what  reward  have  ye?  Do 
not  even  the  publicans  the  same?  And  if  ye  salute  your 
brethren  only  what  do  ye  more  than  others?     Do  not 


THE  ESSENTIAL  SPIRIT  OF  JESUS      367 

even  the  Gentiles  the  same?  Ye  therefore  shall  be  per- 
fect, as  your  heavenly  father  is  perfect." 

If  the  seed  contained  in  these  words  sinks  into  our 
hearts  what  more  do  we  need  ? 

Nevertheless,  experience  demonstrates  the  imperfection 
of  human  nature.  If  in  this  very  Congress  composed  of 
eminent  men  there  arise  different  opinions,  will  there  not 
also  arise  different  tendencies  and  interpretations  in  those 
poor  souls  who  have  not  had  the  benefit  of  your  educa- 
tion and  your  struggles  ? 

It  is  not  enough  in  every  case  to  enlighten  the  mind; 
it  is  necessary  constantly  to  blow  the  fire.  It  is  not 
enough  to  preach  Christianity.  Christianity  must  be  lived. 
It  is  not  enough  to  say  to  the  poor  descendant  of  the 
Incas  of  Peru,  "Love  and  respect  all  men  as  your  broth- 
ers," and  then  to  treat  him  as  a  slave.  If  we  put  in  his 
hand  the  Bible,  we  must  put  with  it  our  love  and  our 
sympathy.  If  we  invite  him  to  live  the  Christian  life,  we 
must  show  him  by  our  example  what  that  life  is. 

The  campaign  in  Latin  America,  then,  requires  in  addi- 
tion to  missionaries  and  churches,  schools  where  the  child 
may  be  taught  in  a  Christian  atmosphere,  hospitals  and 
other  institutions  of  charity  where  one  in  his  time  of 
misfortune  may  be  loved  and  helped  in  a  Christian  way 
by  his  brother ;  universities  wherein  those  who  have  been 
privileged  to  scale  the  heights  of  science,  art  and  letters 
may  preserve  the  humility  of  Christians  and  go  forth, 
disposed  to  use  their  privileges  for  the  good  of  their 
brothers ;  and  if  it  is  not  possible  to  create  those  universi- 
ties now,  then  in  close  proximity  to  the  great  centers  of 
learning  already  existing,  to  sustain  institutions  where 
the  students  can  live  a  Christian  life,  whose  happiness 
once  that  it  has  been  enjoyed  can  never  be  forgotten ; 
also  first-class  seminaries  where  those  pure  and  brave 
souls  whose  spirit  of  love  and  of  sacrifice  leads  them  to 
consecrate  their  lives  entirely  to  Christ,  can  perfect  them- 
selves and  acquire  the  necessary  knowledge  to  make  their 
mission  fruitful;  and  finally,  a  rich  literature  in  Spanish 
and  Portuguese,  beginning  with  the  simple  story  that  im- 
presses the  child's  open  mind  and  passing  through  all  the 


368  THE  EVENING  ADDRESSES 

stages  of  its  experience  until  it  arrives  at  that  profound 
study  which  moves  the  most  cultured  spirits.  Christianity 
ought  to  fill  the  whole  life,  and  in  its  light  all  social 
problems  should  be  studied  and  solved. 

The  labor  is  complex.  The  different  delegations  sent 
from  the  Latin-American  republics  to  this  Congress  show 
that  it  commenced  some  time  ago,  and  that  it  goes  for- 
ward in  some  nations  as  in  Brazil  with  notable  success, 
but  to  carry  it  out  in  its  widest  sweep  requires  enormous 
effort,  inexhaustible  material  resources,  a  far-sightedness 
almost  superhuman  on  the  part  of  the  leaders,  and  a  de- 
votion and  complete  consecration  to  their  duty  on  the 
part  of  the  laborers, — and  before  all  and  above  all  it  re- 
quires that  the  spirit  of  love,  which  in  my  judgment  is 
the  essence  of  Christianity,  should  inspire  both  the 
laborers  and  the  leaders.  Only  love,  without  which 
charity,  faith  and  religion  are  as  bodies  unsouled,  will 
be  able  to  impress  Latin  America.  And  when  it  is  so 
impressed  by  love,  when  it  is  profoundly  convinced  of 
the  spirit  of  sympathy  of  the  missionaries,  then  and  only 
then  will  be  the  propitious  moment  to  sow  and  cultivate 
in  it  all  the  Christian  virtues.  May  God  illumine  your 
hearts  and  minds. 


THE    PRINCIPLES    AND     SPIRIT    OF    JESUS 

ESSENTIAL  TO  MEET  THE  SOCIAL 

NEEDS  OF  OUR  TIME 

By  The  Rev.  President  Charles  T.  Paul,  Ph.D.,  D.D. 
The  College  of  Missions,  Indianapolis,  Indiana. 

Delivered  before  the  Congress  on  the  Evening  of  Wednesday, 
February  16,  1916. 

"The  social  needs  of  our  time" — that  is  an  opportune 
and  arresting  phrase,  attracting  emphasis  to  the  word 
"our."  For  there  never  was  a  time  when  the  complex 
fabric  of  human  delinquency,  disorder  and  distress, 
which  we  call  the  social  problem,  hung  with  such  appre- 
hended weight  on  the  heart  of  Christendom  as  it  hangs 
to-day.  If  five  years  ago  a  North  American  scholar  in 
his  prophetic  document,  "Christianity  and  the  Social 
Crisis,"  was  justified  in  exposing  it  as  "the  overshadow- 
ing problem  of  our  generation,"  with  how  much  greater 
magnitude  and  menace  does  it  seem  to  lower  upon  us 
now  1  The  struggle  into  which  the  nations  of  Europe  are 
plunged  has  pushed  to  the  surface  for  rehearing  and 
readjustment  the  whole  question  of  how  men  and  nations 
should  live  together,  of  how  they  should  share  the  goods 
of  life,  of  what  are  their  fundamental  rights  and  duties. 

What  has  happened  in  Europe  to  cause  a  lull  in  the 
epic  of  social  redemption,  and  to  well-nigh  silence  the 
rhapsodists  of  our  boasted  civilization?  Simply  this: 
the  problems  of  home  and  community,  of  town  and  coun- 
try, of  commerce  and  industry,  of  capital  and  labor,  of 
politics  and  diplomacy,  of  morals  and  religion,  about 
which  for  the  past  twenty-five  years  European  econo- 

369 


370  THE  EVENING  ADDRESSES 

mists,  sociologists  and  reformers  have  been  lifting  their 
warning  voices,  have  leaped  into  startling  combination 
and  synthesis  in  the  most  gigantic  and  destructive  war 
the  world  has  known.  Not  philosophy  with  its  insight 
and  reason,  nor  science  with  its  discoveries  and  inven- 
tions, nor  art  with  its  beauty,  nor  law  with  its  restraints, 
nor  diplomacy  with  its  treaties,  nor  literature  with  its 
inspirations,  nor  estheticism  with  its  refinements,  nor 
even  the  Church  with  its  institutions  and  activities — not 
all  of  these  together  availed  to  prevent  the  humiliating 
collapse  which  Sehor  Andreve,  the  Panamanian  minister 
of  public  instruction,  referred  to  in  his  address  the  other 
evening  at  the  Institute  Nacional,  as  "b.  capital  sin  and 

Few  Christians  would  follow  the  eminent  Spanish  pub- 
licist, Baldomero  Argente,  in  the  declaration  that  the  war 
is  "the  downfall  of  a  civilization  founded  wholly  on  in- 
justice and  benumbed  with  lies" ;  but  there  is  one  un- 
gainsayable  fact  which  is  stinging  the  Christian  con- 
sciousness to  the  quick,  namely,  that  European  civiliza- 
tion, with  all  the  Christian  elements  it  embraces,  and 
taking  into  grateful  account  the  moral  heroism  and 
spiritual  fervor  which  are  shining  through  the  conflict, 
has  broken  at  the  vital  point.  It  exhibits  the  supreme 
social  failure  in  that  it  was  not  strong  enough  to  hold 
the  nations  in  the  bonds  of  brotherhood,  but  let  millions 
of  strong  twentieth-century  men — the  flower  of  their 
fatherlands — slip  back  into  the  jungle  to  kill  and  to  de- 
stroy. 

The  war  has  been  mentioned  not  for  special  discus- 
sion but  simply  to  indicate  how  far  in  advance  of  the 
world's  present  status  is  the  Christian  goal,  to  illustrate 
the  truth  so  vividly  set  forth  by  the  brilliant  Uruguayan 
litterateur.  Dr.  Alberto  Nin  Frias,  in  the  statement  that 
"there  are  still  clouds  of  darkness  in  the  loftiest  centers 
of  civilization."  The  explanation  of  the  war  as  well  as 
a  new  challenge  to  the  church  is  the  fact  that  Christianity 
has  never  been  adequately  applied  to  national  and  inter- 
national affairs,  that  vast  zones  and  strata  of  our  organ- 
ized life  have  not  yet  been  brought  under  the  influence 
and  control  of  the  principles  and  spirit  of  Jesus,  that  the 


THE  ESSENTIAL  SPIRIT  OF  JESUS      371 

very  texture  and  tendency  of  the  modern  social  order, 
of  even  the  most  advanced  nations,  is  shot  through  with 
danger,  discord  and  wrong. 

At  this  Congress  we  are  gathered  as  Christian  repre- 
sentatives of  the  Americas,  not  to  celebrate  our  triumphs, 
but  to  face  our  tasks.  That  America,  North,  Central 
and  South,  insular  and  continental,  having  close  his- 
torical affinities  with  Europe,  teems  with  social  problems 
which,  though  they  may  differ  in  form  from  those  of 
Europe,  are  quite  as  alarming,  is  the  common  confession 
of  all  students  of  our  respective  countries.  But  it  can 
be  said  that  evangelical  Christianity,  conceiving  these 
problems  as  needs  to  be  met,  confronts  them  with  the 
assurance  that  in  the  gospel  of  Jesus  it  possesses  the  all- 
sufficient  dynamic  for  their  solution. 

Among  the  great  modern  discoveries,  that  of  the  social 
significance  and  power  of  the  gospel  must  not  be  for- 
gotten. When  the  early  Latin  mariners  stood  on  the 
rocks  of  Gibraltar  and  looked  out  over  the  Atlantic 
stretching  away  into  the  dim  vista,  they  cried  "Ne  plus 
ultra," — "no  farther."  That  watchword  fixed  the  west- 
ern limit  of  maritime  enterprise  for  a  thousand  years. 
But  in  the  fifteenth  century  Christopher  Columbus, 
spurning  the  ancient  dictum,  though  it  was  confirmed  by 
the  science  of  his  day,  swept  out  in  his  caravels  of  faith 
and  ventured  over  the  untried  expanse,  to  be  himself 
rewarded  and  to  bless  all  future  generations  by  the  dis- 
covery of  the  new  world.  When  on  that  memorable  Sep- 
tember morning  twenty-one  years  after  Columbus 
sighted  San  Salvador,  Vasco  Nufiez  de  Balboa,  silent 
with  his  men  on  a  peak  in  Darien,  not  far  from  where  we 
are  now  assembled,  caught  his  first  glimpse  of  the  gleam- 
ing Pacific,  it  was  seen  that  there  was  a  further  "be- 
yond" to  be  charted  and  possessed.  So  in  the  social 
conception  of  Christianity  and  the  application  of  its  prin- 
ciples and  spirit  to  social  needs  the  modern  Church  is 
moving  out  from  the  traditional  limits  of  individualism 
and  sectarianism,  into  what  has  been  called  "the  unex- 
plored remainder  of  the  gospel,"  the  corporate  commu- 


372  THE  EVENING  ADDRESSES 

nication  of  Christian  truth  and  power  to  all  phases  of 
man's  associated  life. 

Jesus  was  neither  a  scientific  sociologist  nor  a  framer 
of  systematic  social  programs.  He  was  not  a  political 
reformer.  He  was  preeminently  a  religious  teacher,  a 
revealer  of  spiritual  truth,  a  redeemer  of  men  from  ig- 
norance and  sin.  In  form  and  manner  his  teaching  was 
given  under  conditions  remote  from  our  own.  Some  of 
the  most  flagrant  ills  of  his  day,  as,  for  example,  slavery, 
are  not  mentioned  in  the  gospels.  Yet  this  and  seven 
others  of  the  eleven  social  evils  which  Gibbon  mentions 
as  destroying  the  Roman  Empire,  have  been  banished 
from  occidental  civilization  by  Jesus'  influence.  Jesus 
made  no  attempt  to  anticipate  by  formal  regulations  the 
social  situations  which  subsequently  would  arise.  We 
shall  look  in  vain  in  his  teaching  for  explicit  reference 
to  many  of  the  crucial  questions  for  our  own  time.  But 
we  find  something  of  more  value  than  the  mention  of 
the  questions — and  that  is  illumination  of  the  way  in 
which  they  are  to  be  met.  The  perennial  wonder  and 
power  of  the  gospel  is  the  solving  and  saving  applica- 
bility of  Jesus'  principles  and  spirit  to  all  the  phases  of 
social  maladjustment  which  history  has  revealed  or  which 
can  be  conceived. 

What  are  some  of  the  fundamental  principles  of  Jesus' 
teaching  in  their  bearing  on  the  social  needs  of  our 
time?  Both  statement  and  application  must  necessarily 
be  brief. 

I.  First  of  all  may  be  mentioned  the  principle  of  in- 
dividual worth.  That  principle  is  rooted  in  his  supreme 
conception  of  himself  as  the  son  of  God,  which  he  made 
universally  valid  by  declaring  himself  the  son  of  man. 
Jesus  was  the  discoverer  of  that  man  who,  in  the  em- 
pires of  antiquity,  was  largely  lost  of  view,  namely,  the 
individual.  In  Jesus'  thought  it  was  infinitely  significant 
to  be  a  human  being.  Through  all  rank  and  title  and 
circumstance,  in  Pharisee  and  publican,  in  aristocrat  and 
beggar,  in  rabbi  and  Magdalene,  in  employer  and  laborer, 
in  man,  woman  and  child,  in  Jew  and  gentile,  he  saw 
and  cherished  a  fundamental  value.    Many  of  his  noblest 


THE  ESSENTIAL  SPIRIT  OF  JESUS      373 

utterances  were  given  to  individuals.  His  whole  ministry 
was  based  on  his  recognition  of  the  preciousness  of  per- 
sonality. He  began  to  build  a  new  society  in  the  earth 
by  calling  from  the  Galilean  shore  four  humble  fishermen 
by  name — Andrew,  Simon,  James  and  John,  honoring 
the  individuality  each  had  acquired  in  his  experience  as 
fisherman,  by  declaring  to  all  that  he  would  turn  that 
experience  to  higher  account  by  making  them  fishers  of 
men.  Jesus  treated  people  as  persons.  In  all  with  whom 
he  came  into  contact  he  sought  to  awaken  realization  of 
the  inherent  value  and  the  possibilities  of  personality. 
No  soul  was  ever  more  alive  than  his  to  the  beauty  and 
grandeur  of  the  cosmos,  yet  he  said  that  one  man's  life 
was  worth  more  than  the  whole  world.  His  was  the 
Gospel  of  the  Good  Shepherd  who  left  the  ninety  and 
nine  safe  in  the  fold,  to  go  out  in  quest  of  the  one. 

"But  none  of  the  ransomed  ever  knew 
How  deep  were  the  waters  crossed ; 
Nor  how  dark  the  night  which  the  Lord  passed  through, 
Ere  he  found  his  sheep  that  was  lost." 

And  there  at  the  zenith  of  his  thought  about  man  was  the 
creational  and  potential  sonship  of  man  toward  God — 
that  even  democracy  may  degenerate  into  a  soulless  ty- 
value  for  God  and  made  each  the  object  of  redemptive 
love. 

This  principle  of  individual  worth  needs  fresh  empha- 
sis in  North  America.  There  is  manifest  danger  that  in 
enthusiasm  for  democracy  as  a  system  the  sense  of  the 
value  of  the  unit  may  melt  away.  History  has  shown 
that  even  democracy  may  degenerate  into  a  soulless  ty- 
ranny submerging  the  individual  and  even  grinding  him 
up  in  its  mechanism.  The  vast  development  of  manu- 
factures in  the  United  States  with  its  attendant  greed 
for  wealth  has  bred  an  alarming  callousness  toward  hu- 
man life.  Thousands  are  annually  killed  in  preventable 
"accidents"  on  railroads,  in  factories  and  in  mines.  Mul- 
titudes of  boys  and  girls  are  drawn  into  the  smut  and 
dust  and  grind  of  commercialism,  with  a  good  chance 
to  be  worn  away,  but  with  little  chance  to  make  them- 


374  THE  EVENING  ADDRESSES 

selves.  Industrial  competition,  when  individual  values 
are  ignored,  is  apt  to  regard  the  persons  of  its  workmen 
as  mere  raw  material  for  the  production  of  commodities 
and  dollars.  Much  of  our  Northern  industry  merits  the 
yearning  rebuke  of  John  Ruskin,  uttered  in  his  day  for 
British  industry,  and  through  which  breathes  Christ's 
enthusiasm  for  man :  "The  cry  that  rises  from  our  man- 
ufacturing cities,  louder  than  their  furnace  blast,  is  that 
we  manufacture  everything  there  except  men.  We  blanch 
cotton  and  strengthen  steel,  and  refine  sugar  and  shape 
pottery,  but  to  brighten,  to  strengthen,  to  refine,  or  to 
form  a  single  living  spirit  never  enters  into  our  estima- 
tion of  advantage." 

One  may  rejoice  in  the  growing  number  of  plants 
and  firms  seeking  to  conduct  business  on  Christian  prin- 
ciples. It  may  be  noted  with  satisfaction  that  many  of 
North  America's  most  earnest  and  distinguished  Chris- 
tian leaders  are  business  men :  yet  the  kingdom  of  Amer- 
ican commerce  remains  largely  to  be  won  for  Christ. 
The  United  States  has  still  her  "trusts."  Many  of  these 
have  been  purged  of  their  grosser  iniquities ;  but  on  the 
whole  they  have  not  reached  the  point  when  they  can  be 
trusted  with  the  true  interests  and  values  of  man, 

Jesus'  principle  of  individual  worth  goes  to  the  root  of 
a  large  list  of  modern-day  problems.  Its  application 
would  abolish  war ;  for  how  could  men  kill  one  another  if 
they  truly  valued  each  other's  personality?  It  would 
cleanse  away  "the  social  evil,"  for  how  could  men  defile 
the  sanctuary  of  their  own  being  or  violate  the  virtue  of 
others,  if  they  regarded  human  life  with  the  eyes  of 
Jesus?  If  the  Latin- American  countries  are  to  expe- 
rience any  vital  social  improvement,  it  is  with  this  prin- 
ciple they  must  begin.  National  regeneration  and  ad- 
vance is  a  worthy  and  attainable  end,  only  because  of 
the  possibilities  of  the  national  unit.  What  will  touch 
and  uplift  the  neglected  classes — the  peons,  cholos  and 
inquilinos  of  Mexico  and  the  Andean  republics,  the  mil- 
lions of  Indians  and  mestizos  from  La  Plata  to  the  Rio 
Grande;  the  vast  unprivileged  masses  of  the  illiterate, 
the  unfortunate,  the  morally  submerged?    Nothing  but 


THE  ESSENTIAL  SPIRIT  OF  JESUS      375 

the  Christian  approach  which,  beneath  the  mass,  seeks 
to  find  and  develop  the  elemental  and  eternal  value  of 
every  man,  woman  and  child. 

2.  A  second  principle  in  Jesus'  teaching  immediately 
complementary  to  the  first,  is  the  principle  of  cooperative 
solidarity.  Though  the  worth  of  the  individual  is  infin- 
ite— priceless  beyond  all  worlds — it  is,  as  conceived  by 
Jesus,  neither  a  separate  nor  a  solitary  value.  It  has  its 
meaning  and  is  to  be  realized  not  in  isolation,  but  in 
social  relations.  In  this  way  Jesus  realized  his  own  per- 
sonality. Only  perversion  of  facts  and  negation  of  the 
Gospels  can  make  an  ascetic  of  Jesus.  He  was  no  monk 
retiring  from  the  world.  He  dwelt  and  wrought  not  in 
the  desert,  but  in  the  ways  of  men.  If  he  had  lived  his 
life  alone  on  some  mount  of  contemplation,  in  the  en- 
joyment of  his  sublime  and  superior  consciousness ;  if  he 
had  never  offered  himself  in  sacrificial  service  to  the 
world's  needs,  he  never  could  have  had  either  the  expe- 
rience, or  the  character,  or  the  authority  which  constitute 
his  claim  to  be  the  world's  Redeemer.  Only  in  social 
relations  could  he  manifest  the  highest  that  he  was. 

Jesus'  view  of  the  individual  must  not  be  confused 
with  the  modern  biological  or  industrial  individualism 
whose  maxims  are  "self  preservation  at  all  costs,"  "the 
survival  of  the  fittest,"  "every  man  for  himself."  Such 
individualism  scarcely  rises  above  animal  egoism.  Un- 
controled  and  unsupplemented,  it  is  the  root  of  oppres- 
sion, injustice,  merciless  competition,  the  crushing  of  the 
weak  by  the  strong.  In  Jesus'  thought  the  law  of  self- 
preservation  is  complemented  by  the  law  of  self-dedica- 
tion to  the  welfare  of  other  selves,  through  which,  and 
without  seeking  it,  one  achieves  a  higher  and  a  nobler 
self.  "Whosoever  would  save  his  life  shall  lose  it;  and 
whosoever  shall  lose  his  life  for  my  sake  shall  find  it" — 
the  words  fall  as  a  shimmering  yet  unbroken  lance  on  all 
our  modern  egotisms  and  materialisms.  It  is  in  the  so- 
cialized personality,  then,  that  the  individual  finds  at  once 
the  impulse  and  opportunity  to  serve  his  fellow  man,  and 
in  that  very  service,  and  only  therein,  to  exercise  and 
bring  to  realization  the  inherent  powers  of  his  own  life. 


376  THE  EVENING  ADDRESSES 

While  Jesus,  on  the  one  hand,  conceives  society  to  be 
the  developing  complement  of  personality,  his  teaching 
is  free,  on  the  other  hand,  from  any  support  to  those 
forms  of  socialism  which  would  reduce  all  personalities 
to  a  level,  making  the  state  or  group  everything  and  the 
individual  nothing.  That  is  unsocial  because  it  subordi- 
nates man  to  mere  aggregation  or  to  a  composite  abstrac- 
tion. Jesus'  conception  is  neither  the  organic  theory  of 
Plato  and  Aristotle,  which  regards  the  state  as  a  sort  of 
magnified  human  being  such  as  built  Athens  but  slew 
Socrates ;  nor  the  social  contract  theory  with  its  insis- 
tence on  natural  rights  and  utilitarian  agreements  based 
on  mutually  selfish  advantage,  but  a  cooperative  soli- 
darity of  free  and  interacting  individualities,  each  seek- 
ing by  some  service  to  contribute  to  the  good  of  the 
whole. 

This  correlation  of  the  principles  of  individual  worth 
and  cooperative  solidarity  affords  the  basis  of  perfect 
balance  between  the  ideals  of  egoism  and  altruism,  which 
as  frequently  set  forth  offer  an  irreconcilable  antithesis- 
There  are  those  who  tell  us  that  the  summum  bonum  is 
the  culture  of  the  self  as  an  end.  There  are  others  who 
exhort  us  to  forget  the  self  completely  in  devotion  to 
others.  In  Jesus'  thought  each  of  these  extremes  is 
freed  from  its  overemphasis,  and  both  are  adjusted  and 
combined  in  a  rational  and  feasible  relationship.  "Thou 
shalt  love  thy  neighbor  as  thyself" — that  is  the  social 
law  of  the  Christian  brotherhood,  the  regulative  ideal  of 
that  spiritual  order  which  Jesus  called  the  kingdom  of 
God. 

History  has  abundantly  shown  the  political  result  of 
the  failure  to  adjust  the  two  principles  here  presented. 
In  the  Latin- American  republics,  for  instance,  we  have  a 
long  story  of  insurgent  commonwealths  rising  in  protest 
against  the  oppressive  individualism  of  the  colonial  pe- 
riod ;  to  be  followed  by  equally  oppressive  oligarchies 
and  dictatorships  rising  to  exploit  democracy.  In  many 
of  the  southern  republics  there  has  survived  an  aris- 
tocracy which  despises  labor  and  enslaves  the  work- 
man.    The  great  fundamental  principle  of  true  democ- 


THE  ESSENTIAL  SPIRIT  OF  JESUS      377 

racy  according  to  which  no  individual  or  class  seeks  self- 
aggrandizement  to  the  detriment  of  others,  and  in  which 
all  cooperate  to  "the  end  of  organized  welfare,"  still 
waits  for  realization. 

The  cooperative  solidarity  of  Jesus  would  break  down 
all  estrangement  and  antagonism  between  the  classes, 
would  secure  all  rightful  privileges  for  those  who  are  de- 
prived of  them,  would  dignify  all  labor  and  engender  re- 
spect for  each  man's  contribution  to  the  common  weal. 

3.  A  third  principle  in  the  teaching  of  Jesus  is  the 
affirmaiion  of  the  spiritual.  His  view  of  the  individual 
and  of  society  is  illumined  by  his  central  purpose,  namely 
the  exposition,  culture  and  communication  of  a  quality  of 
life — a  supplementing  and  regenerating  dynamic  whose 
source  lies  beyond  the  sphere  of  time  and  sense.  Jesus 
was  not  content  with  mere  external  adjustment.  He 
aimed  at  inner  renewal.  The  supreme  word  in  his  vo- 
cabulary was  life.  He  was,  as  Phillips  Brooks  said, 
"not  primarily  the  Deed-Doer  or  the  Word-Sayer;  he 
was  the  Life-Giver."  The  life  which  he  offered  was  a 
power  over  the  world,  a  power  in  the  world,  and  a 
power  of  world-denial  in  so  far  as  the  world-order  is  op- 
posed to  man's  higher  welfare.  "Man  shall  not,"  he  de- 
clared, "live  by  bread  alone,  but  by  every  word  that  pro- 
ceedeth  out  of  the  mouth  of  God."  He  constantly  em- 
phasized the  truth  that  to  realize  his  true  self  man  must 
seek  relations  with  that  spiritual  order  from  which  the 
mind  and  heart  may  be  enlightened,  enriched  and  ener- 
gized by  the  realized  presence  of  the  Divine.  No  truth 
needs  stronger  emphasis  to-day  in  the  face  of  the  lure  of 
wealth,  the  incrustations  of  ease,  the  pull  of  material  in- 
terests, the  wear  and  tear  of  multitudinous  activities — 
the  many  forces  which  threaten  to  creep  over  and  close 
the  wells  of  spiritual  life.  One  of  the  keenest  religious 
leaders  of  England,  when  recently  asked  his  impression 
of  the  United  States,  replied  that  he  feared  the  commer- 
cial prosperity  of  that  country  was  "blotting  out  the 
sense  of  God." 

Jesus  affirmed  the  spiritual  conception  of  life  because 
it  alone  is  the  true  basis  of  character.    If  certain  social- 


378  THE  EVENING  ADDRESSES  :  M 

istic  Utopias  were  launched  to-morrow  we  should  at  once 
be  confronted  with  the  character  of  the  average  citizen. 
Before  we  can  have  "better  times"  we  must  have  better 
men.  The  supreme  problem  in  every  nation  is  the  prob- 
lem of  character.  F.  Garcia  Calderon,  the  Peruvian  dip- 
lomat and  historian,  has  frankly  stated  that  in  the  neo- 
Latin  democracies,  "the  character  of  the  average  citizen 
is  weak,  inferior  to  his  imagination  and  intelligence."  He 
laments  that  the  leaders,  for  the  most  part  "men  domi- 
nated by  the  solicitations  of  the  outer  world  and  the 
tumults  of  politics,  have  no  inner  life."  *  Latin  Amer- 
ica as  well  as  North  America  needs  Christ's  lesson  that 
character  and  culture  to  be  dependable  and  enduring 
must  rest  on  spiritual  foundations.  Paulsen  defined 
culture  as  "the  perfect  development  of  the  spiritual  life." 
Herbert  Spencer  declared  "there  is  no  political  alchemy 
by  which  you  can  get  golden  conduct  out  of  leaden 
instincts."  Inner  improvement  is  the  indispensable  ac- 
companiment of  any  external  moral  and  social  advance. 
It  is  by  spiritual  means  alone  that  social  transformation 
can  be  brought. 

Our  imagination  has  been  stirred  by  statistical  esti- 
mates of  the  immense  populations  which  during  the  pres- 
ent century  may  be  domiciled  in  South  America.  It  has 
been  calculated  that  Brazil  alone  is  capable  of  maintain- 
ing as  many  people  as  now  inhabit  the  entire  globe.  But 
a  vastly  more  important  question  than  the  number  which 
may  be  added  to  the  40,000,000  now  living  between  Pata- 
gonia and  Panama  is  this :  What  is  to  be  the  character 
of  the  average  South  American  citizen?  On  that  the 
future  of  the  continent  depends.  Can  South  America  re- 
ject the  spiritual  ideal  which  shines  in  the  character  of 
Jesus  ? 

4.  A  fourth  principle  in  the  teaching  of  Jesus  is  the 
principle  of  optimism,  or  faith  in  men.  Who  ever  saw 
so  deeply  into  the  human  heart  as  did  Jesus?  Who  ever 
suffered  more  from  human  perversity?  Yet  none  ever 
cherished  such  high  hopes   for  mankind ;  none  ever  so 

*  F.  Garcia  Calderon:  "Latin  America:  Its  Rise  and  Prog- 
ress," 288. 


THE  ESSENTIAL  SPIRIT  OF  JESUS      379 

depended  on  human  possibilities,  or  committed  to  human 
instrumentaUty  such  magnificent  enterprises  as  did  Jesus. 
He  beheved  in  the  people.  Amid  all  the  debasement  and 
depravities  of  society  he  saw  capacities  for  good.  Though 
misunderstood  and  opposed  by  his  own  generation,  he 
never  doubted  that  his  kingdom  would  be  established. 
The  correlative  of  his  faith  in  God  was  his  faith  in  man. 
The  founders  and  prophets  of  the  Latin-American  re- 
publics were  characterized  by  great  expectations.  Their 
politic  idealism  was  derived  from  the  New  Testament, 
or  from  Lamartine  who  spoke  of  democracy  as  "the  di- 
rect reign  of  God,  the  application  of  Christian  ideas  to 
the  world  of  politics."  Montalvo  of  Ecuador  declared 
that  democracy  would  be  the  law  of  the  nations,  "if  some 
day  the  spirit  of  the  gospel  were  to  prevail."  His  pro- 
phetic enthusiasm  inspired  of  faith  in  the  perfectibility  of 
men  was  expressed  in  exalted  conceptions  of  the  destiny 
of  the  future  inhabitants  of  South  America,  "who,"  he 
said,  "will  be  our  descendants  when  the  traveler  shall 
sadly  seat  himself  to  meditate  upon  the  ruins  of  the 
Louvre,  the  Vatican  or  St.  Paul's."  Simon  Bolivar,  lib- 
erator of  five  republics,  dreamed  of  a  state  with  a  trib- 
unal of  moral  authority  to  banish  vice  and  reward  virtue. 
To  the  early  reformers  and  emancipators  everything 
seemed  possible  when  once  the  power  of  the  Spanish  do- 
minion was  broken.  Their  minds  were  luminous  with 
visions  of  ideal  commonwealths  based  on  justice,  right- 
eousness and  peace.  This  sublimated  idealism  found  its 
most  ardent  and  vibrant  expression  in  the  poets  who,  in 
the  decades  following  emancipation  from  1810  onwards, 
rose  to  sing  the  hopes  of  the  new-born  nations.  Their 
verses  throb  and  glow  with  soaring  optimism,  with  ex- 
alted evaluation  of  life,  with  doubtless  confidence  in  the 
potencies  of  society  waiting  to  be  revealed.  Joaquin'  Cas- 
tellanos  hymned  "the  new  garden  of  the  Hesperides," 


*  Parnaso  Argentine,  89. 

"  !Es  nuestra  hermosa  America  un  oasis 
A  donde  en  pos  de  las  jornadas  rudas 

Por  aridos  desiertos, 
La  peregrina  humanidad  acampa." 


38o  THE  EVENING  ADDRESSES 

"the  new  Eden" — "our  fair  America,  the  oasis  where 
after  rough  journeys  over  arid  wastes  pilgrim  humanity 
may  pitch  its  tent."  Olegario  Andrada,  the  laureate 
of  the  Argentine,  in  his  noble  epic,  "Atlantida,"  which 
has  been  called  the  poem  of  the  Latin  hope,  celebrated 
Latin  America  as  "the  golden  promise  of  humanity's  fu- 
ture," calling  the  world  to  behold  "the  fairest  of  visions" 
and  to  hear  "in  the  colossal  hymn  of  the  deserts,  the 
eternal  communion  of  nations." '  He  salutes  Colombia, 
"the  opulent  bearing  in  its  bosom  the  inexhaustible  youth 
of  the  world."  Venezuela  is  hailed  as  a  "vast  hearth  of 
life  and  animation,  cradle  of  the  great  Bolivar  and  every- 
thing great  beside."  Bolivia  is  the  land  of  restless  genius 
and  constant  valor,  "dreaming  of  wide  horizons."  Peru 
is  the  seat  of  "a  virile  people  astir  with  the  seed  of  re- 
demption." Chile  is  "more  valorous  in  industry  than  in 
war."  Brazil  receiving  the  surging  kiss  of  the  Atlantic 
"will  realize  increasing  greatness  with  enlarging  free- 
dom." Uruguay  "yields  her  bosom  to  the  caress  of  prog- 
ress," and  the  Argentine  "forever  in  quest  of  sublime 
ideals,  a  young  nation  lulled  in  its  very  cradle  by  immor- 
tal songs,  calls  to  the  feast  of  its  wealth  all  who  worship 
at  freedom's  sacred  shrine." ' 

But  it  cannot  be  said  that  this  note  of  buoyant  confi- 
dences and  hope  is  the  dominant  strain  of  Latin-Ameri- 
can literature  to-day — of  either  its  poetry  or  the  delib- 
erate prose  of  its  social  and  political  aspirations.  Indeed 
the  high  expectations  accompanying  the  rise  of  the  dem- 
ocracies suffered  eclipse  in  the  minds  of  many  of  the 
emancipators,  before  they  passed  from  the  scene  of 
action.    For  example  Bolivar  looking  backward  upon  his 


'  Ibid.  23. 


"Atlantida  encantada    .    .    . 

.    .    .    promesa  de  oro 

Del  porvenir  humano    .    .    . 

(La  mas  bella  vision  de  las  visiones 

Al  hymno  colosal  de  los  desiertos 

La  eterna  comunion  de  las  naciones !" 


'Atlantida. 


THE  ESSENTIAL  SPIRIT  OF  JESUS      381 

great  work  of  political  deliverance,  and  outward  on  the 
social  conditions  which  followed  it,  wrote:  "Those  who 
have  served  the  cause  of  the  revolution  have  ploughed 
the  sand."  Reflecting  on  the  moral  poverty  of  his  peo- 
ple, he  said,  "if  it  were  possible  that  a  portion  of  the 
world  should  return  to  its  primitive  chaos,  such  would 
be  the  last  phase  of  America."  *  Shortly  before  his 
death  in  1830  he  had  reached  the  state  of  pessimism  in- 
dicated in  his  memorable  words :  "There  is  no  faith  in 
America,  neither  among  men  nor  among  nations.  Treat- 
ies are  scraps  of  paper  (papeles),  constitutions  are  mere 
books,  elections  are  combats,  liberty  is  anarchy  and  life 
is  a  torment." 

It  is  a  conservative  statement  of  fact  to  say  that  the 
pages  of  the  most  brilliant  of  contemporary  Latin  Amer- 
ican authors,  with  few  exceptions,  bear  in  a  conspicuous 
degree  the  blight  of  pessimism.  There  is  the  frankest 
avowal  of  the  loss  of  social  hope,  of  depreciation  of  the 
value  of  human  life,  of  the  worthlessness  of  all  struggle 
or  effort  for  improvement.  And  the  concomitant  of  such 
avowal  is  usually  a  loss  of  belief  in  God  and  the  soul. 

Let  us  take,  for  example,  Manuel  Gonzales  Prada, 
Peru's  most  eminent  critic  and  litterateur,  and  present 
director  of  the  National  Library  at  Lima.  No  foreigner 
has  ever  ventured  such  searching  analysis  and  such  scath- 
ing exposure  of  conditions  in  Peru  as  that  which  Senor 
Prada  has  presented  in  a  recently  published  work.* 
With  an  invective  beside  which  the  Old  Testament 
prophets  were  mild  he  declaims  against  "la  mentira  so- 
cial," "the  social  lie."  Everywhere  he  sees  weakness, 
falseness,  corruption.  The  government  is  "imbecility  in 
action."  "Littleness  abounds  in  everything,  littleness  in 
characters,  littleness  in  hearts."  "What  publicist,"  he 
cries,  "will  break  the  muzzle  of  gold?"  "What  poet  wiP 
thunder  with  anger  engendered  by  wrong?"  "Peru  is  a 
sick  organism ;  wherever  the  finger  is  applied  to  her  she 
exudes  pus."    But  Gonzales  Prada  has  no  remedy  for  the 

*  Quoted  by  F.  Garcia  Calderon :    "Latin  America,"  74. 
■Manuel   G.    Prada;    Paginas   Libres,    Madrid,    1916.      Introd., 
pp.  vii-Ixxix,  166-182. 


3^2  THE  EVENING  ADDRESSES 

disease ;  he  has  no  faith  in  the  state  or  in  man.  Seriously 
he  raises  the  question  as  to  whether  man  is  worth  Uttle 
or  nothing.  He  exults  in  debasement,  "Why  deny  hu- 
man perversity?  There  are  men  who  kill  by  their  very 
shadow,  like  the  manchineel  of  Cuba  or  the  upas-tree  of 
Java."  He  laughs  at  friendship ;  "our  friends  are  ac- 
cursed plots  where  we  sow  wheat  and  reap  weeds."  What 
motive  can  there  be  for  social  effort  when  life  itself  is 
regarded  as  a  bane?  Here  is  the  fundamental  proposi- 
tion which  underlies  the  writer's  despair:  "Why  desire 
to  live?  If  life  were  a  blessing  the  surety  we  have  of 
losing  it  would  of  itself  suffice  to  turn  it  into  an  evil." 
"We  should  all  believe  it  (life)  a  dream  if  sorrow  did 
not  prove  to  us  the  reality  of  things."  "Existence  and 
sorrow  are  synonymous.  The  most  worthy  work  of  a 
God  would  be  to  reduce  the  universe  to  nothing."  Gon- 
zales Padra,  brilliant  essayist,  master  of  a  faultless  Cas- 
tillian  style,  the  acknowledged  leader  of  a  whole  coterie 
of  young  disciples,  stands  towards  the  close  of  his  career 
with  a  wail  of  despair  upon  his  lips,  with  no  constructive 
or  saving  message  for  his  needy  country. 

In  recent  years  a  new  group  of  poets  has  arisen  called 
the  modernists,  whose  avowed  mission  is  to  sing  again  of 
the  America  of  Columbus  and  Bolivar — "the  vast  prov- 
ince of  Utopian  dreams." '  The  group  includes  among 
many  others  such  writers  as  Amadeo  Nervo  of  Mexico, 
Julian  del  Casal  of  Cuba,  Rufino  Blanco-Fombona  of 
Venezuela,  Jose  Asuncion  Silva  of  Colombia,  Gallegos 
del  Campo  of  Ecuador,  Jose  Santos  Chocano  of  Peru, 
Jaimes  Freyre  of  Bolivia,  Julio  Herrera  Reissig  of  Uru- 
guay, Diego  Duble  Urrutia  of  Chile,  Enrique  Banchs  of 
Argentine,  and  Ruben  Dario  of  Nicaragua.  These  mod- 
ernists profess  to  give  us  the  last  and  highest  word  of 
the  present  Latin-American  ideal  and  aspiration.  The 
dean  and  outstanding  genius  of  them  all  is  Ruben  Dario 
of  Nicaragua,  who  has  written  with  such  beauty  of  form 
and  sentiment  that  he  is  regarded  by  many  as  the  great- 


'  Ventura    Garcia     Calderon.      Del     Romanticismo    al     Mod- 
ernismo,  5. 


THE  ESSENTIAL  SPIRIT  OF  JESUS      383 

est  of  modern  lyrists/  x\nd  it  is  in  Dario  that  the 
undertone  of  despair  which  characterizes  this  entire 
school  finds  its  saddest  and  most  arresting  voice.  Even 
through  his  most  exalted  verse,  in  the  words  of  Spain's 
most  penetrating  critic,  Juan  Valera,  runs  "the  negation 
and  contempt  of  God ;"  and,  as  to  man,  "a  pessimism 
which  disturbs  with  its  dissonances  now  with  a  shriek 
of  pain,  now  with  an  outburst  of  laughing  scorn," ' 

Even  when  one  turns  to  Dario's  "Songs  of  Life  and 
Hope,"  expecting  some  strong  positive  note  of  optimism 
and  confidence,  one  is  disappointed.  In  one  lyric  en- 
titled "Melancholy"  he  speaks  of  going  blind  and  dis- 
tracted through  a  bitter  world,  bleeding  drops  of  melan- 
choly, breathing  agony  and  bearing  a  burden  of  woes  he 
can  scarcely  endure.  And  in  another  he  sings  the  propo- 
sition that  life's  great  fatality  is  life  itself. 
"For  there  is  no  greater  sorrow  than  the  sorrow  of  being  alive, 
Nor  greater  burden  than  that  of  conscious  existence."* 

In  history  he  sees  that  goodness  and  honesty  are  but 
as  "the  foam  on  the  sea,"  while  evil  is  triumphant, 

"Together  we  have  seen  the  wrong, 
And  how  in  the  turmoil  of  the  world 
A  triumphal  arch  for  every  vice  is  reared."" 

Among  the  latest  compositions  of  the  Peruvian  Cho- 
cano  are  two  pieces  entitled  "The  Useless  Struggle"  and 
"Nocturn."  In  the  first  he  says:  "In  this  futile  war 
against  chance  I  see  only  the  mouth  of  the  opening 
grave,"  and  in  the  second  he  confesses  himself  crushed 
by  the  thought  of  useless  striving,  of  building  on  the  air, 

'  Deceased,  March,  1916. 

'Ruben  Dario,  Obras  Escogidas,  Vol.  II,  Madrid,  1910.  Ap- 
pendix: Juicio  de  Juan  Valera,  283-285.  "Cada  composicion 
parece  un  himno  sagrado  a  Eros,  himno  que  a  veces,  en  la 
mayor  explosion  de  entusiasmo  el  pesimismo  viene  a  turbar  con  la 
disonancia,  ya  de  un  ay  de  dolor  ya  de  una  carcajada  sarcastica." 
285. 

*  Pues  no  hay  dolor  mas  grande  que  el  dolor  de  ser  vivo ;  Ni 
mayor  pesadumbre  que  la  vida  consciente.  "Lo  Fatal."  Obras 
Escojidas,  vol.  II. 

""Juntos  hemos  visto  el  mal  y  en  el  mundano  bullicio 

Como   para  todo   vicio,   se   eleva   un   arco   triunfal."     Ob. 
Escoj.  25, 


384  THE  EVENING  ADDRESSES 

of  ploughing  in  the  foam,  of  living  an  entire  life  with- 
out a  why  or  a  when." 

Another  typical  utterance  is  that  of  Julio  de  Rivalta  of 
Guatemala,  who,  confronted  by  human  need  and  sorrow, 
seeks  only  a  sentimental  escape. 

"So  fierce  the  struggle,  so  intense 
The  weariness  of  life  I  feel, 
Why  speeds  not  my  departure  hence? 
In  sleepless  nights  is  my  appeal."  " 

And  he  prays  that  some  invincible  power  would  snatch 
from  him  the  image  of  suffering  and  put  it  into  some  un- 
feeling heart. 

Perez  Flores  of  Ecuador  echoes  a  Buddhist  lament  in 
his  verse  of  "gloomy  desolation  and  hollow  pain,"  real- 
ized in  man's  existence  which  is  "illusion  deceptively  sus- 
tained like  the  sad  symphony  of  the  sea."  " 

Only  one  more  quotation  is  given  of  hundreds  which 
might  be  offered  to  illustrate  the  negative  message  of 
Latin-American  letters — the  loss  of  the  zest  of  life,  of 
confidence  in  man,  of  social  sympathy  and  hope.  It  is 
from  the  "Nihilismo"  of  the  Cuban  lyrist,  Julian  del 
Casal, 

"To  every  groan  now  I  am  deaf, 

Now  I  am  dead  to  every  smile. 

Nought  in  the  future  stirs  my  soul, 

Nought  in  the  present  I  deem  good; 

If  1  look  to  the  horizon,  all  is  dark; 

If  I  bend  to  the  earth,  all  is  mud."" 


i 


I 


"  Parnaso  Peruano,  229,  237. 

"En  esta  guerra  iniitil  contra  la  desventura, 
Solo  veo  la  boca  que  abre  la  sepultura. 
No  es  el  combate  sordido  el  que  por  si  abruma, 
Sino  el  pensar  lo  iniitil  que  es  el  estar  luchando : 
Edificar  al  aire,  labrar  sobre  la  espuma, 
Vivir  toda  la  vida  sin  un  porque  ni  un  cuando  ..." 

"A  Mi  Ester:    Almanaque  Hispano-Americano,  1916,  74. 
"Es  tan  grande  la  lucha  tan  intenso. 
El  cansancio  que  siento  de  la  vida, 
Que  en  las  vigilas  de  mis  noches  pienso : 
i  Porque  no  se  acelera  la  partida?" 

"  Ibid.  92.    "Motives  Nocturnales," 


THE  ESSENTIAL  SPIRIT  OF  JESUS      385 

Over  against  this  philosophy  of  materialism  and  de- 
spair so  largely  held  by  the  intellectual  classes  of  the 
southern  republics,  how  opportune  the  message  of  Christ 
with  His  gift  of  new  life,  His  revelation  of  God,  His 
sublime  faith  in  the  redemptibility  of  men,  His  vision  of  a 
coming  kingdom  of  brotherhood !  How  can  there  be 
rnoral,  social  and  religious  progress  in  Latin  America 
unless  the  intellectual  leaders  are  themselves  inspired 
with  some  dynamic  of  hope?  Thousands  of  brilliant 
men  in  these  countries  sincerely  believe  that  Christianity 
is  a  dead  issue.  The  answer  of  a  buoyant  evangehcalism, 
conscious  of  its  abounding  life  and  longing  to  share  with 
all  men  who  have  it  not  what  it  believes  they  need,  is 
this:  Dogmatism  may  be  dead,  mediaevalism  may  be 
dead,  ecclesiastical  forms  and  institutions  may  be  but 
empty  shells  from  which  life  has  departed,  but  Jesus 
Christ  lives  to  reinspire  and  to  save  Latin  America,  to 
more  than  fulfil  the  dreams  of  her  greatest  seers.  Latin 
America  waits  for  the  manifestation  of  Christ's  love  and 
power  in  the  devoted  service  of  his  true  disciples,  seeking 
to  interpret  and  apply  his  principles  and  spirit  to  all 
phases  of  personal  and  national  life. 

Christ  Himself  surely  expects  that,  issuing  from  this 
Congress,  his  messengers  will  go  forth  to  their  task  with 
renewed  assurance  that  in  His  principles  and  spirit  they 
have  the  bread  and  water  of  life  to  refresh  the  millions 
hungering  and  thirsting  after  the  righteousness  which 
He  alone  can  give.  And  He  expects  that,  rising  from  the 
national  churches  of  Mexico,  the  Antilles,  Central  and 
South  America,  and  from  the  home  churches  in  North 
America  and  Europe,  hosts  of  new  messengers  and 
workers  will  speedily  go  forth  to  be  His  instruments  in 


"  C.   S.   Gonzales :    Antologia  de  Poetas   Modernistas  Ameri- 
canas.     "Nihilismo."    67. 

"Para  todo  gemido  estoy  ya  sordo, 
Para  todo  sonrisa  ya  estoy  muerto. 
***** 

Nada  en  el  porvenir  4  mi  alma  asorabra 

Y  nada  del  presente  juzgo  bueno; 

Si  miro  al  horizonte,  todo  cs  sombra, 

Si  me  inclina  a  la  tierra,  todo  es  cieno." 


386 


THE  EVENING  ADDRESSES 


the  social  and  spiritual  uplift  of  the  Latin-American 
world.  Behind  the  call  and  opportunity  of  long  neg- 
lected fields  is  the  promise  and  the  unfelt  floodtide  of 
Christ's  own  regenerating  power. 

"Say  not  the  struggle  nought  availeth, 
The  labor  and  the  wounds  are  vain, 
The  enemy  faints  not  nor  faileth 
And  as  things  have  been,  they  remain. 

"For  while  the  tired  waves,  vainly  breaking, 

Seem  scarcely  one  painful  inch  to  gain. 
For  back,  through  creeks  and  inlets  making. 
Comes  silent,  flooding  in,  the  main." 


THE  TRIUMPH  OF  CHRISTIANITY 

By  The  Reverend  John  F.  Goucher,  LL.D. 
Board  of  Foreign  Missions,  Methodist  Episcopal  Church. 

Delivered   before   the   Congress   on   the   Evening   of    Thursday, 
February   17,    1916. 

Christianity  is  that  which  Christ  embodied,  that  which 
He  revealed,  that  which  He  came  in  the  flesh  to  estabHsh 
in  the  hearts  of  men.  Jesus  is  the  express  image  of  God 
revealed  through  the  limitations  and  activities  of  the 
human  life;  and  that  which  Jesus  came  in  the  flesh  to 
establish  was  replicas  of  himself.  Christ-likeness  is 
Christianity,  and  in  that  sense  we  shall  use  the  term  this 
evening. 

Christianity  is  larger  than  any  organization,  broader 
than  any  formula,  richer  than  any  experience,  more  com- 
prehensive than  any  sacrifice  or  ceremony,  more  inclu- 
sive than  its  interpretation  in  any  land,  by  any  race,  or 
in  any  age.  These  may  assist  in  revealing  or  emphasiz- 
ing some  of  its  characteristics,  but  "by  the  grace  of  God, 
Jesus  Christ  tasted  death  for  every  man,"  that  every 
human  attribute  and  every  human  aptitude  might  be  vi- 
talized, developed,  and  find  fullest  expression  in  and 
through  Him.  "All  things  are  yours,  and  ye  are  Christ's, 
and  Christ  is  God's."  It  will  require  the  universal  church 
and  ultimate  humanity  to  fully  interpret  Jesus  Christ  in 
whom  "dwelleth  all  the  fullness  of  the  Godhead  bodily." 

Personal  conformity  to  this  ideal  as  embodied  and  re- 
vealed in  Christ  Jesus  is  so  essential  that  divine  provis- 
ion has  been  made  for  the  continuance  of  this  exact  pat- 
tern, unchanged  among  men  for  all  time,  and  for  secur- 

387 


388  THE  EVENING  ADDRESSES 

ing  personal  conformity  to  the  same.  When  Christ  closed 
His  ministry  in  the  flesh,  He  promised  He  would  send 
the  Holy  Spirit,  whose  office  it  is  to  take  of  the  tlimgs 
of  Christ  and  show  them  to  His  followers,  to  bring  all 
things  to  their  remembrance,  to  guide  them  into  all  truth, 
to  witness  to  their  personal  recreation  in  the  Divine 
image,  and  to  their  personal  adoption  into  the  family  of 
God.  So  jealous  is  the  Holy  Spirit  of  His  office,  He  will 
not  entrust  its  administration  to  any  other.  Neither  cere- 
monial enactment  nor  priestly  pronouncement  can  come 
between  Him  and  the  redeemed  soul,  but  "the  Spirit 
Himself  beareth  witness  with  our  spirits,  that  we  are 
children  of  God."  The  genuineness  of  Christianity  is 
tested  by  the  Christ-likeness, 

To  my  mind,  one  of  our  chief  obligations  for  carrying 
the  Gospel  into  all  the  world  is  that  we  may  not  be  lim- 
ited to  a  provincial,  national  or  ethnical  Christ  as  inter- 
preted by  any  age  or  people  or  land,  but  worship  the 
universal  Christ  as  interpreted  by  ultimate  humanity  and 
the  Church  Universal. 

This  morning  we  heard  some  things  spoken  of  as  the 
triumphs  of  Christianity.  I  do  not  propose  to  catalogue 
the  victories  or  the  achievements  of  Christianity.  Chris- 
tianity is  qualitative  and  not  quantitative,  and  Christian- 
ity as  yet  has  not  triumphed  on  this  earth  in  a  single 
particular. 

But  the  kingdom  of  God  has  come  and  the  kingdom 
of  God  is  coming. 

When  after  weary  centuries  of  human  groping  for 
its  lost  ideal,  Jesus  assumed  our  humanity,  accomplished 
the  will  of  God  in  every  particular,  made  the  consum- 
mate, unapproachable  manifestation  of  love,  proclaimed 
"it  is  finished"  and  yielded  up  His  spirit  a  sacrifice  upon 
the  cross,  the  kingdom  of  God  had  come  in  a  human 
life. 

Since  the  embodiment  of  the  ideal  and  establishment 
of  the  kingdom  of  God  in  that  human  sector,  the  king- 
dom of  God  has  been  in  process  of  unfolding  throughout 
the  world.  This  is  the  teaching  of  Christ  and  empha-j 
sized  by  the  apostles. 


TRIUMPH  OF  CHRISTIANITY  389 

Three  parables  concerning  the  kingdom  of  God  in 
the  13th  chapter  of  Matthew  set  forth  different  phases 
of  this  process. 

The  good  seed  among  which  tares  were  sowed,  pre- 
sents the  divided  occupancy  of  the  field,  but  the  quality 
of  the  seed  was  not  affected,  and  its  growth  progressed 
to  the  assured  harvest. 

The  mustard  seed,  very  small  but  vital,  developed  to 
full  maturity. 

The  leaven,  self-propagating  and  pervasive,  leavened 
the  whole  lump.  The  process  persisted  in  adverse  con- 
ditions, from  smallest  beginnings,  till  the  whole  was 
transformed. 

The  extension  of  Christianity  is  the  motive  of  our 
Lord's  Prayer.  It  contains  one  inclusive,  dominating  pe- 
tition and  six  specifications.  The  one  general  inclusive 
petition  is,  "Hallowed  be  Thy  name,"  that  is,  honored, 
exalted  be  Thy  name. 

The  first  particular  petition  is  a  prayer  for  the  supreme 
sovereignity  of  God  within  the  petitioner,  that  he  may 
become  a  replica  of  Jesus  Christ.  The  petition,  "Thy 
Kingdom  come,"  is  intensely  personal.  It  asks  that  the 
sinless  obedience  of  Christ,  through  which  He  mani- 
fested that  the  kingdom  of  God  had  come  and  was 
triumphantly  established  in  His  soul,  may  be  realized  at 
the  source  from  which  the  prayer  emanates,  that  is,  in 
the  soul  of  him  who  prays. 

As  under  the  Levitical  law  the  officiating  priest  was 
required  to  offer  sacrifice  for  his  personal  preparation  be- 
fore he  might  officiate  for  the  people,  so  the  followers  of 
Christ  are  required  to  offer  this  intensive  prayer  of  ab- 
solute consecration  to  God  before  they  may  properly  or 
consistently  intercede  for  the  world,  or  offer  the  exten- 
sive prayer.  "Thy  will  be  done  on  earth  as  it  is  done  in 
heaven."  For  a  person  to  harbor  disloyalty  toward  God 
in  his  own  heart  and  yet  to  pray  that  the  will  of  God  be 
done  elsewhere  is  to  repeat  the  sin  of  Achan. 

The  Triumph  of  Christianity  is  essentially  related  to 

the  nature  of  God  and  to  the  fundamental  nature  of  man. 

God  is  Love.    Love  is  a  social  thing  and  must  have  ex- 


390  THE  EVENING  ADDRESSES 

pression.  Love  is  inseparable  from  personality,  and  per- 
sonality demands  fellowship. 

Therefore,  God  created  man  potentially  in  His  own 
image,  as  the  antithesis  of  Himself,  with  almost  limitless 
capacity  for  blessedness,  but  dependent,  and  dependent 
upon  Himself  that  His  love  might  find  expression  by 
ministering  out  of  its  overflowing  fullness  to  man's  al- 
most boundless  needs,  and  that  He  might  have  the  recip- 
rocal response  of  fellowship  with  man,  which  personal- 
ity alone  can  render.  Neither  without  the  other  can  be 
satisfied.     Therefore — 

The  ideal  and  objective  of  humanity  is  personality, 
personality  like  God,  the  embodiment  of  Love,  mani- 
fested through  ministry  and  gauged  by  sacrifice. 

In  the  exercise  of  free-will,  which  is  inseparable  from 
personality,  humanity,  in  its  progenitors,  foreswore  loy- 
alty to  God,  and  enthroned  unregulated  desire.  Instead 
of  remaining  God-centered,  man  chose  to  become  self- 
centered.  Thus  he  lost  the  image  of  God,  and  found 
himself  out  of  adjustment,  antagonistic  to  the  order  of 
things,  facing  the  hitherto  harmonious  world  with  a  spirit 
of  selfishness,  greed,  strife,  hate,  murder.  As  the  uni- 
verse came  from  the  creative  hand  of  God,  it  was  a  tran- 
script of  His  love  and  a  demonstration  of  His  purpose 
to  bless.  The  exactness  of  this  adjustment  to  love  mea- 
sures the  world's  antagonism  to  selfishness,  everything  is 
vicarious. 

The  bestowment  upon  man  of  free-will  implied  the 
possibility  of  such  an  issue.  God  had  provided  for  its 
correction,  and  promptly  promised  recovery  through  the 
seed  of  the  woman,  not  as  an  after  thought,  but  "accord- 
ing to  the  eternal  purpose  which  He  purposed  in  Christ 
Jesus  our  Lord."  By  the  enthronement  of  selfishness, 
which  is  the  essence  of  sin,  man  had  clouded  his  vision 
of  God,  and  lost  his  true  ideal  of  personality,  but  his 
inherent,  subconscious  nature  was  insatiably  assertive, 
and  he  never  lost  his  desire  for  order  and  blessedness. 

Running  through  humanity  of  every  degree  of  devel- 
opment, from  the  lowest  to  the  most  advanced,  there  is 
a  structural  principle  seeking  to  complete  the  unit,  and 


TRIUMPH  OF  CHRISTIANITY  391 

to  organize  the  most  complex  and  inclusive  combinations. 
But  the  universal  standard,  which  requires  unselfishness, 
viz.,  the  supreme  good  of  the  people,  is  written  indelibly 
in  the  consciousness  of  the  people.  This  may  be  sub- 
merged for  a  time,  but  it  cannot  be  destroyed,  for  it  is 
the  only  objective  which  can  stand  the  test.  This  asserts 
itself  in  all  unrest,  change,  and  effort. 

"In  the  fullness  of  time"  Christ  was  sent  to  restore  to 
humanity  the  ideal  of  personality  which  he  had  lost.  God 
who  is  Love,  and  loves  man  with  an  everlasting  love,  had 
no  need  in  Himself,  either  for  preparation  or  the  time 
element.  But  preparation  on  the  human  side  of  the  prob- 
lem was  essential.  This  required  the  awakening  of  re- 
sponsiveness, and  depended  upon  three  elements,  to  each 
of  which  the  time  element  was  a  necessary  factor. 

(a)  Not  until  selfishness,  which  is  the  essence  of  sin, 
and  the  spirit  of  hate,  cruelty,  and  murder  had  demon- 
strated its  nature  in  its  inevitable  fruitage  of  inadequacy, 
insatiable  hunger,  tantalizing  desire,  persistent  heart  ache 
and  spiritual  death  would  man  be  approachable  by  the 
remedy. 

(b)  Not  till  man  had  experimented  with  free-will  in 
all  possible  lines,  both  individual  and  organized,  of  un- 
regulated expression  for  his  selfishness  and  had  demon- 
strated its  inability  to  satisfy  could  he  be  interested  in 
the  true  ideal. 

(c)  Not  until  the  tableau,  picturesque,  spectacular 
form  of  illustrative  teaching  spiritual  truth  through  elab- 
orate rituals,  gorgeous  ceremonials  and  exactly  ordered 
temple  service,  had  communicated  its  suggestions  of  fun- 
damental spiritual  truths  to  the  stunted  and  sluggish  spir- 
itual consciousness,  and  the  prophetic  office  had  pro- 
claimed the  necessary  formulas  for  enlightenment  and 
verification,  and  there  had  been  awakened  at  least  a  dull 
heart  hunger  for  the  unknown  God,  was  there  an  ap- 
peal for  the  spiritual  message  of  Christ.  Then  Christ 
came  to  embody,  reveal,  and  restore  the  true  human  ideal, 
that  is,  the  life  of  God  in  the  soul  of  man. 

Selfishness  had  reached  its  culmination  in  the  reign  of 
luxury  and  lust,  of  ennui  and  subservience,  of  personal 


l<^2  THE  EVENING  ADDRESSES 

degradation  and  despair.  The  vagueness,  hopelessness, 
dissipation  of  that  age  has  never  been  exceeded. 

Selfishness  had  attained  its  consummate  organized  in- 
terpretation, when  the  Roman  Empire,  by  the  enforced 
peace  of  military  occupation,  held  the  world  still  while 
it  registered  the  vagaries  and  cruelties  of  the  distorted 
civilization.  Intellectual  freedom  registered  its  highest 
attainment  in  the  exactness  of  Grecian  culture.  But  in 
Greece,  as  throughout  the  Roman  Empire,  wherever  hu- 
manity was  found,  the  individual  was  submerged.  The 
ideal  of  personality  had  been  lost,  or  was  persistently  and 
systematically  disregarded.  Slaves  were  cruelly  held, 
and  the  slave  was  legally  a  thing,  not  a  person.  The  wife 
or  the  daughter  was  the  property  of  father,  husband,  or 
brother,  held  as  he  pleased  and  disposed  of  as  he  deter- 
mined. The  child  also  was  a  form  of  property  under 
the  control  of  his  father. 

Slaves,  children,  and  women  were  doomed  alike  to  live 
dependent  on  the  whims  of  others,  regarded  by  society 
as  mere  machinery  to  minister  to  its  convenience,  held  to 
be  property,  and  absolutely  at  the  disposal  of  the  master, 
father,  or  husband,  who  might  kill,  barter,  use  or  abuse 
as  he  willed.  Greed  determined  relations,  and  might  in- 
terpreted the  standard  of  right.  Never  in  the  world's 
history  were  human  conditions  at  greater  variance  with 
the  Divine  Purpose. 

The  ethical  consciousness  of  the  Hebrews,  to  which 
the  revelation  might  appeal ;  the  exact,  discriminative 
Grecian  language  through  which  His  teachings  might  be 
transmitted  with  crystalline  exactness ;  and  the  Roman 
supremacy  over  world  government  and  conditions  com- 
bined to  constitute  the  "fullness  of  time"  when  the  true 
ideal  of  manhood  might  be  recommunicated.  Then  Christ 
came,  the  embodiment  and  revealer  of  personality,  and 
interpreted  the  life  of  God  in  terms  of  human  living  to 
make  its  realization  possible  in  the  souls  of  men. 

Christianity  is  essentially  democratic.  "Its  proclama- 
tion liberates  the  deeper  sympathies,  which  war  with  in- 
herited indifference  and  vulgar  callousness."  The  office 
of  the  Holy  Spirit  is  to  release  personality. 


I 


TRIUMPH  OF  CHRISTIANITY  393 

Jesus  taught  the  infinite  value  of  a  human  soul;  that 
the  gain  of  the  whole  world  cannot  compensate  for  the 
forfeit  of  one's  self,  and  that  no  one  can  offer  a  suffi- 
cient ransom  for  himself.  The  value  at  which  Christ 
appraised  the  individual  has  modified  all  social  relations 
and  political  systems,  and  is  destined  to  do  so  more  and 
more.  Since  the  incarnation  of  Jesus  Christ  the  devel- 
opment of  personality  is  the  theme  of  all  history  and 
the  gauge  of  all  progress.  Every  movement  is  toward 
personal  liberty,  even-handed  justice,  family  purity,  na- 
tional loyalty,  international  confidence. 

In  the  seclusion  of  the  Sinaitic  range.  God.  through 
Moses,  gave  to  an  unorganized  crowd,  debased  by  serf- 
dom, fleeing  from  slavery  but  seeking  an  independent  life, 
the  abstract  law  of  righteousness  written  in  tablets  of 
stone.  Gradually  that  law  has  permeated  all  social  rela- 
tions, and  has  been  written  into  the  jurisprudence  of 
every  nation  which  has  advanced  beyond  barbarism.  On 
Calvary,  in  the  sacrificial  death  of  Jesus,  God  gave  the 
concrete  embodiment  of  the  universal  law  of  love,  written 
in  blood,  and  this  is  slowly  but  surely  drawing  all  men  to 
its  embodiment,  and  will  eventually  be  realized  in  the 
exaltation  of  personality,  wherever  man  is  found. 

Men  differ  as  the  square  of  their  ideals  and  the  cubes 
of  their  personality ;  but  personality  can  only  be  realized 
in  and  through  social  relationships.  Therefore,  salvation 
must  include  these  relationships.  God  proposes  to  cor- 
rect human  conditions  by  reconstructing  the  prime  factor 
and  readjusting  man  to  Christ.  Personal  regeneration  is 
relied  upon  to  correct  all  social  conditions.  No  ques- 
tion, personal,  social,  economic,  or  national,  is  perma- 
nently settled  till  it  embodies  and  interprets  the  life  of 
Christ. 

Faithful  and  holy  men  of  all  ages  and  races,  uncon- 
sciously to  themselves  it  may  be,  are  engaged  in  the  com- 
mon task,  working  together  with  God,  through  His  Son, 
in  building  up  a  new  humanity,  where  the  supreme  force 
of  divine  love  will  interpret  itself  in  a  consistent  person- 
ality, embodying  the  higher  loyalty  to  God  and  the  super- 
nationalism  of  His  Kingdom. 


394  THE  EVENING  ADDRESSES 

We  rejoice  in  the  fact  that  the  power  of  Christ  has 
wrought  mightily  in  indvidual  lives,  but  we  are  required 
to  say  "there  is  none  good,  no,  not  one."  The  power  of 
Christ  has  been  transforming  society,  but  society  is  not 
so  transformed  that  His  will  is  "done  on  earth  as  it  is  in 
heaven."  But  Christianity  includes  transformation  and 
recreation  of  all  conditions,  individualistic  and  commu- 
nistic, so  that  the  will  of  God  shall  be  expressed  in  every 
human  relation  and  desire. 

When  the  world  came  from  the  creative  hand  of  God, 
it  interpreted  His  life  and  manifested  His  purpose  of 
blessing,  so  it  is  to  be  when  Christianity  has  triumphed — 
old  things  will  have  passed  away,  and  behold,  all  things 
shall  be  a  new  creation,  and  that  is  what  we  are  thinking 
of  here  and  now.  Christianity  is  progressing  toward  this 
absolute  and  inevitable  consummation,  The  Kingdom  of 
God  is  coming. 

The  triumph  of  Christianity  is  assured  because — 

The  whole  is  necessarily  greater  than  any  of  its  parts, 
so  God  must  reign. 

We  cannot  think  of  God  as  God,  if  He  sent  forth  or 
liberated  any  force  or  forces  which  could  escape  His  con- 
trol ;  "all  things  work  together  for  good." 

God  has  promised  the  triumph  of  Christianity.  His 
wisdom  and  truth  are  involved  in  its  realization. 

It  must  triumph,  otherwise  His  love  faileth,  for  God 
has  made  the  triumph  of  Christianity  the  object  of  His 
followers'  daily  prayer. 

This  is  the  purpose  of  God  Almighty,  the  Everlasting 
Father,  and  God  will  never  be  satisfied  as  He  looks  into 
the  face  of  His  human  children,  with  all  His  eagerness, 
and  desire,  and  limitless  capacity  for  ministry,  until  hu- 
manity has  given  Him  its  love  and,  without  restraint, 
gladly  responds  to  His  sovereignty.  Man  is  '^o  created 
that  nothing  but  the  love  of  God  can  satisfy  him.  It  is 
written  in  the  very  nature  of  God  Himself  and  written  in 
the  essential  nature  of  man,  who  was  created  in  the  image 
of  God.  Neither  can  be  satisfied  without  the  other.  The 
triumph  of  Christianity,  the  reproduction  of  the  image 
of  God  in  humanity,  is  as  certain  as  the  existence  of  God. 


TRIUMPH  OF  CHRISTIANITY  395 

The  kingdom  of  God  is  coming,  and  all  real  human 
development  is  progressing  towards  this  absolute  and 
inevitable  consummation.  There  is  a  steady  under-cur- 
rent in  this  direction,  moving  like  the  gulf  stream  in  mid- 
ocean,  through  all  the  nations  of  earth. 

Every  movement  must  be  adjudged  by  its  trend,  and 
progress  is  determined  by  distance  from  the  starting 
point,  not  simply  by  the  position  already  attained.  His- 
tory, sociology,  jurisprudence,  every  science  and  every 
art  demonstrates  that  since  the  incarnation  of  Jesus 
Christ,  "bringing  life  and  immortality  to  light,"  thus  re- 
vealing the  lost  ideal  and  the  motive  for  attaining  it,  the 
trend  of  human  development  has  been  towards  the  safe- 
guarding and  emergence  of  personality,  not  as  the  pre- 
rogative of  the  exceptional  and  favored  few,  but  as  the 
right  of  each ;  the  liberation  and  exaltation  of  woman ; 
the  conservation  and  education  of  childhood ;  national 
solidarity;  and  international  confidence  and  cooperation. 
These  are  but  steps  toward  or  elements  of  this  progress 
and  point  to  that  higher  loyalty  to  Jesus  Christ  and  the 
super-nationalism  of  His  Kingdom  toward  which  hu- 
manity is  moving. 

Let  us  study  very  briefly  a  few  outstanding  facts  in 
continental  areas  and  note  the  trend  and  progress  they 
manifest. 

As  we  scan  the  daily  papers  or  listen  to  the  conversa- 
tion of  our  fellow  men  we  are  continually  reminded  of 
the  war  in  Europe.  The  unprecedented  slaughter  with 
its  entailment  of  widowhood  and  orphanage,  the  enor- 
mous exposure  and  suffering,  shattered  health,  devas- 
tated homes,  blasted  hopes,  wrecked  possibilities,  and 
wasted  resources,  cast  their  shadow  like  a  suffocating 
pall. 

But  the  war  in  Europe  is  not  an  evidence  of  the  failure 
of  Christianity,  as  some  assert.  Which  of  the  belliger- 
ents was  in  fact  a  Christian  nation?  In  what  particular 
was  the  proclamation  of  war  specifically  intended  to  fur- 
ther the  spiritual  life,  or  did  it  embody  the  spirit  of 
Christ  ?  Which  principle  of  Christianity  has  been  respon- 
sible for  its  prosecution?    The  war  in  Europe  is  not  an 


396  THE  EVENING  ADDRESSES 

evidence  of  the  failure  of  Christianity,  but  it  gives  evi- 
dence of  great  progress  toward  and  is  working  mightily 
toward  the  triumph  of  Christianity. 

Man  needs  objectives  outside  of  himself  through 
which  to  realize^  develop  and  interpret  unselfishness.  "It 
is  not  good  for  man  to  be  alone."  Speaking  in  general 
terms,  man  will  find  these  objectives  in  the  claims  of  five 
progressive  relationships,  (i)  Family.  (2)  Tribal  (clan, 
community,  or  state).  (3)  National.  (4)  International. 
(5)  Super-nationalism. 

It  has  come  to  pass  that  any  person  who  does  not 
recognize  that  loyalty  to  his  family  has  claims  upon  him 
superior  to  his  own  personal  convenience  or  desires  is 
considered  a  derelict,  despised  and  ostracised  by  the  social 
code  of  ordinary  society. 

It  has  come  to  pass  that  any  person  who  does  not 
sacrifice  his  family  interests  and  personal  desires  to  the 
demands  of  his  community  or  state,  when  necessity  re- 
quires, is  considered  a  coward  and  is  compelled  to  coop- 
erate. 

The  war  in  Europe  is  the  greatest  demonstration  the 
world  has  ever  seen  of  national  devotion.  Personal  con- 
venience, family  claims,  community  and  state  demands 
all  have  been  subordinated  with  unprecedented  obedience 
and  abandon  to  national  loyalty.  The  supreme  test  of 
sacrifice,  suffering  and  endurance  has  been  met  with 
devotion  equal  to  the  demand. 

Whatever  may  be  the  outcome  of  the  war,  the  talk 
from  every  quarter  and  all  indications  point  directly  to- 
ward an  internationalism  which  will  mediate  between 
the  nations  of  the  world  as  the  courts  of  every  civilized 
nation  do  between  individuals  and  corporations.  There 
is  a  higher  law  and  a  finer  justice  than  brute  force  and 
physical  prowess.  This  law  and  this  justice  are  funda- 
mentally related  to  the  universe,  essentially  related  to 
the  Creator  and  the  creature. 

The  next  step  will  be  a  natural  one,  namely,  towards 
the  higher  loyalty  to  God  and  the  super-nationalism  of 
His  Kingdom.  The  democratizing  of  the  nations,  the 
general  distribution  of  the  New  Testament  to  the  sol- 


TRIUMPH  OF  CHRISTIANITY  397 

diers  of  the  various  armies,  their  appreciation  and  study 
of  the  same,  the  sobering  of  thought  and  deepening  of 
spiritual  hunger  in  the  trenches  and  in  the  homes,  the 
broadening,  upHfting  influence  of  study  and  occupation 
brought  through  Christian  ministries  to  the  many  mil- 
lions of  prisoners  in  the  detention  camps,  the  mobiliza- 
tion of  thought  and  the  modification  of  ideals  are  all 
prophetic  of  larger  personality,  broader  relations  and 
higher  loyalty. 

But  further,  the  most  obdurate  organized  resistance  to 
the  development  of  personality  after  the  pattern  shown 
in  Christ  Jesus  is  losing  coherence. 

The  claims  of  the  Roman  Catholic  Church  to  spiritual 
authority,  infallibility,  temporal  power  and  the  like  have 
been  badly  shaken  by  the  exigencies  of  the  war.  They 
have  been  demonstrated  to  be  absurd  assumptions  sur- 
viving from  an  ignorant,  intolerant  and  superstitious  age. 
With  large  numbers  called  to  the  colors  on  both  sides, 
forced  to  serve  shoulder  to  shoulder  with  evangelical 
men  of  all  beliefs  and  of  no  beliefs,  to  share  in  mutual 
hardships,  depend  upon  mutual  support  and  realize  mu- 
tual results,  these  Roman  Catholics  have  developed  a 
deepening  sympathy  and  heightened  respect  for  their 
comrades  in  arms. 

The  inability  of  the  Roman  Catholic  Church  to  ad- 
vise, counsel  or  command  wisely  has  been  manifest. 
Its  high  officials  have  contradicted  and  accused  each 
other.  Its  suggestions  of  truce  and  its  ofifer  to  arbitrate 
or  mediate  have  been  treated  slightingly  or  disregarded. 
It  is  coming  to  a  new  appraisement  in  the  light  of  its 
illiteracy,  partisan  spirit,  perversion  of  education,  paraly- 
sis of  initiative,  antagonism  to  science,  resistance  to 
national  development  and  repression  of  personality. 

Mahommedanism  with  its  fanatical  solidarity,  obeying 
with  frenzy,  seeking  death  as  a  release  from  restraint  in 
a  "holy  war"  (so  called),  no  longer  yields  to  dictation 
nor  discredits  new  ideas  or  ideals.  They,  too,  are  en- 
gaged on  both  sides  of  nearly  every  battle,  found  in 
every  detention  camp,  are  amenable  to  the  same  environ- 
ment as  the  Roman  Catholics  and  are  making  similar 


398  THE  EVENING  ADDRESSES 

response.  God  "makes  the  wrath  of  man  to  praise  Him." 
An  educated  citizenship  and  an  absolute  monarchy  can- 
not exist  together.  Christianity  invariably  works  toward 
personality  and  constitutional  liberty.  The  new  wine  of 
the  larger  life  cannot  be  contained  in  the  old  bottles  of 
monastic  or  monarchic  domination. 

The  irrepressible  conflict  is  personality  versus  despot- 
ism, and  it  has  come  to  pass  that  the  last  absolute  mon- 
archy on  earth  has  given  way  to  constitutional  govern- 
ment and  it  is  almost  universally  recognized  that  every 
national  government  is  justified  only  in  so  far  as  it  safe- 
guards the  rights  of  the  individual  to  life,  liberty  and  the 
pursuit  of  happiness. 

The  most  outstanding  fact  in  the  world's  history  of 
the  past  five  years  is  not  the  destructive  war  in  Europe, 
which  is  revealing  the  death  throes  of  national  selfish- 
ness, organized  greed,  destructive  competition,  and  is 
the  natural  consummation  of  the  commercial  spirit  which 
holds  that  "business  is  war,"  and  that  might  dictates  the 
standards  of  right.  Whatever  the  outcome  of  the  war, 
it  will  make  for  righteousness. 

Neither  are  the  governmental  transformations  in  China 
the  most  important  events  in  the  last  half  decade.  They 
are  evidences  of  the  leavening  of  Christian  doctrine, 
which — communicated  through  Christian  teachers  and  so- 
called  Christian  nations,  embodying  somewhat  of  its 
power,  but  greatly  adulterated,  and  ofttimes  perverted — 
has  permeated  their  thinking,  modified  their  ideals,  chal- 
lenged them  with  new  standards,  disintegrated  their 
stability,  broken  their  anchorage  to  the  past ;  and  is  work- 
ing toward  a  virile,  constructive,  consequential,  national 
relation  to  world  problems. 

There  need  be  no  solicitude  concerning  the  reversion 
of  China  to  a  monarchial  form  of  government.  Its  prog- 
ress may  be  temporarily  retarded,  but  it  cannot  be  per- 
manently prevented.  There  are  deeper  counter  move- 
ments, which  will  control  the  outcome. 

The  new  nationalism  and  the  new  patriotism,  which 
have  been  spreading,  deepening,  and  strengthening  dur- 
ing the  past  months,  is  unprecedented  in  the  history  of 


TRIUMPH  OF  CHRISTIANITY  399 

China,  and  possibly  in  the  history  of  the  world,  and 
is  registering  itself  in  a  fundamental  solidarity  of  desire 
and  effort  for  three  things  in  particular : 

1.  An  efficient  army  and  adequate  navy. 

2.  The  development  of  their  national  resources  and 
industries. 

3.  Universal  education,  and  it  is  proposed  to  make 
this  compulsory. 

Farther  reaching,  more  constructive,  and  more  poten- 
tial than  either  the  war  in  Europe  or  the  governmental 
changes  in  China,  is  the  vitalizing  influence  of  the  Word 
of  God,  and  the  changing  interpretation  of  Christian 
ministries  in  the  Far  East. 

The  missionary  no  longer  rates  himself  to  be  an 
exclusive  agent  of  the  particular  board  which  selected 
him,  sent  him  to  the  foreign  field,  and  maintains  him.  He 
has  a  fuller  vision,  and  considers  himself  a  citizen  of 
the  Kingdom  of  God,  his  board  and  his  denomination 
to  be  under  like  commission — all  servants  of  the  King- 
dom of  Heaven,  all  laborers  together  with  God.  For- 
merly he  too  often  labored  to  extend  and  increase  the 
work  of  his  particular  society,  by  unconsciously  or  per- 
haps consciously  at  times  engaging  in  predatory  cam- 
paigns upon  the  work  and  converts  of  other  societies, 
by  unnecessary  duplication,  by  harmful  competition,  or 
by  other  aggressive  methods  which  dissipated  effort, 
wasted  resources,  misinterpreted  the  spirit  of  Christ,  and 
by  gathering  not  with  Him,  he  registered  himself  against 
Him. 

The  new  emphasis  appeals  for  service  through  sacri- 
fice to  the  courageous  and  innate  spirit  of  ministry.  It 
quadrates  the  individual  with  an  enlarged  and  enlarging 
horizon.  The  outstanding  objective  of  missionary  activ- 
ity as  stressed  today  is  communistic,  and  looks  toward 
China's  transformation  into  a  Christian  nation.  It  is  the 
exaltation  of  loyalty  to  the  Kingdom  of  God  rather  than 
slavery  to  a  form  of  doctrine  or  method  of  interpreta- 
tion. 

This  enthronement  of  the  spirit  of  Christ  cooperates 


400  THE  EVENING  ADDRESSES 

as  a  loving  response  to  His  prayer  for  the  unity  of  be- 
lievers, and  finds  striking  expression  in  many  ways : 

In  the  delimitation  of  territory,  or  spheres  of  influence. 

The  "open  door"  at  strategic  centers  for  administra- 
tive, institutional  and  interpretative  activities. 

In  the  interdenominational  organizations  for  confer- 
ence, direction  and  supervision. 

The  forces  which  make  for  righteousness  are  more 
united,  more  recognized,  and  more  regnant  than  ever 
before. 

On  the  continent  of  America,  the  trend  is  steadily  to- 
ward the  development  of  personality  and  international- 
ism. The  Pan-American  Conferences,  this  Latin-Amer- 
ican Congress,  the  Monroe  Doctrine  as  recently  inter- 
preted by  President  Wilson — all  evidence  that  purpose 
and  movement. 

But  time  fails  me,  and  I  must  close  this  inadequate, 
free-hand  sketch,  so  hastily  and  imperfectly  presented. 
These  arguments  and  illustrations  are  evidences  that  hu- 
man personality,  in  its  two  interpretations,  individualis- 
tic and  communistic,  is  unfolding  in  many  ways  like 
Christ,  its  model,  and  illustrate  the  trend  and  progress 
toward  the  final  triumph  of  Christianity,  when  Jesus 
Christ,  whose  right  it  is,  shall  reign  King  of  Kings  and 
Lord  of  Lords. 

Bishop  Kinsolving:  Ladies  and  Gentlemen,  I  am 
going  to  disobey  orders.  I  was  sent  here  to  preside  first 
and  then  to  say  something  about  the  needs  of  Latin 
America  afterwards,  but  I  think  the  hour  is  somewhat 
advanced,  and  I  think  that  in  view  of  that  fact  and  the 
fact  that  Latin  America  is  so  well  known  to  all  of  you, 
it  is  far  better  to  have  a  hymn  and  then  dismissal.  I 
will  ask  Bishop  Lambuth  to  give  us  his  blessing. 

Mr.  Mott:  I  think  it  will  be  a  bitter  disappointment 
not  only  to  the  Committee  on  Arrangements,  but  to  the 
Congress  as  well,  if  we  do  not  yield  to  the  desire  that 
you  speak  at  least  a  part  of  the  time  allotted  to  you  to- 
night. 

Bishop  Kinsolving:  Ladies  and  Gentlemen:  That 
inexorable  tyrant,  Mr.  John  R.  Mott,  reminds  me  of  a 


TRIUMPH  OF  CHRISTIANITY  401 

story  that  comes  to  me  from  my  nursery.  On  one  occa- 
sion when  that  British  governess  had  been  instructing 
my  children  in  Shakespeare,  she  had  just  reached  the 
point  where  she  said  to  my  son : 

"And  you  know,  Arthur,  the  great  Queen  Elizabeth 
was  graciously  pleased  to  invite  Shakespeare  to  court 
to  express  her  approval  of  all  that  he  had  done  for 
the  encouragement  of  art." 

And  Arthur  said: 

"And  did  he  go?" 

"Yes,  Arthur,  of  course,  because  she  was  graciously 
pleased  to  invite  him." 

"Oh,"  said  Arthur,  "how  kind  of  Shakespeare." 

And  it  is  with  something  of  that  feeling  tonight  to- 
wards our  great  president,  Mr.  John  R.  Mott — well, 
"how  kind  of  Shakespeare." 

But,  brethren,  just  let  me  in  a  few  words  and  in  the 
barest  outline,  give  you  something  of  the  conditions  in 
Latin  America.  I  would  call  your  attention  to  one  or 
two  very  apparent  needs  there,  for  I  must  obey  orders ; 
I  dare  not  disobey ;  I  am  but  a  poor  bond-slave ;  I  am 
just  putty  in  the  hands  of  this  man.  He  says  to  this  man 
"go,"  and  he  goeth — and  I  for  one  am  very  glad  to  go. 
Well,  of  course,  educationally  we  know  conditions.  We 
heard  this  morning  that  North  Brazil  has  eighty-nine 
percent,  of  illiteracy.  We  know  there  is  ninety-three 
percent,  in  Bolivia.  Now,  take  these  two  figures  and  go 
down  south  in  my  own  beloved  Southland,  and  there  you 
will  find  forty-three  percent,  of  illiteracy  among  the  Ne- 
groes of  the  South.  In  other  words,  as  you  contrast  the 
condition  of  the  black  man,  emerged  from  pagan  Africa 
with  its  densest  ignorance  and  all  that  lies  back  of  him 
there  in  Africa  from  whence  he  came,  and  then  compare 
his  progress  during  the  last  fifty  years  in  the  Southland 
with  that  which  he  has  made  in  Latin  America  in  four 
centuries  and  you  have  the  answer  to  one  question  that 
may  arise  in  your  mind. 

If  you  look  into  the  universities  of  Latin  America  you 
will  find  something  like  this,  about  from  thirty  to  forty 
thousand  students  in  the  universities,  and  yet  only  twenty 


402  THE  EVENING  ADDRESSES 

percent,  of  these  students  confess  allegiance  to  any  form 
of  historic  Christianity.  In  other  words,  the  young  men 
who  are  going  forth  to  be  the  leaders  in  the  destiny  of 
these  Latin  American  republics  are  honey-combed  with 
infidelity,  saturated  with  agnosticism  and  free-thinking. 
Can  you  ever  have  free  republics  if  those  republics  do 
not  take  God  into  account? 

And  then,  again,  what  are  conditions  when  compared 
with  a  great  meeting  like  this?  It  was  some  ten  years 
ago  that  Mr.  Root  visited  South  America  and  in  the 
city  of  Sao  Paulo  threw  out  this  challenge :  Have  you 
ever  heard  of  a  missionary  going  forth  from  the  Latin 
Church  or  the  Roman  Church  to  South  America,  from 
Bolivia,  from  Argentina,  from  Brazil,  from  Mexico,  from 
any  of  these  great  republics,  to  the  pagan  regions  of 
the  earth?  Is  not  a  church  dead  which  has  not  the  dy- 
namic of  foreign  missions?  Is  it  not  proof  positive  that 
these  people  have  lost  something  in  power ;  that  they 
have  not  given  their  sons  to  bear  the  message  glorious, 
nor  given  of  their  wealth  to  speed  them  on  their  way? 
When  we  face  conditions  like  these  and  then  think  of 
ethical  conditions  too  delicate  to  mention  here  in  this 
presence  tonight — suffice  it  to  say  that  it  is  the  belief  of 
many  a  man  I  have  met  in  Brazil  that  Jesus  Christ  was 
an  unholy  man,  that  he  lived  an  immoral  life,  and  that 
his  relations  with  the  women  of  the  New  Testament  were 
not  what  they  ought  to  have  been.  In  Argentina,  and  to 
some  extent  in  Brazil,  there  has  been  found  this  heresy — 
I  do  not  say  it  is  propagated  by  any  church,  but  this 
heresy  is  hallowed  in  that  Jesus  Christ  is  the  All-power- 
ful and  the  Holy  and  the  All-pure,  but  that  the  miracle 
of  purity  and  holiness  is  the  virgin  mother  and  not  her 
immaculate  holy  Son. 

Now  these  are  conditions  ethical  and  educational,  and 
from  the  missionary  standpoint  that  phase  is  in  South 
America.  What  is  the  challenge  that  comes  to  us  to- 
day? I  assert  it,  these  people  are  what  they  are  because 
of  their  ecclesiastical  history,  side  by  side  with  an  ec- 
clesiastical despotism,  there  has  likewise  been  a  political 
despotism  in  all  of  these  so-called  republics.    These  peo- 


TRIUMPH  OF  CHRISTIANITY  403 

pie  have  been  for  centuries  with  a  closed  Bible,  with  a 
mutilated  sacramental  system  that  fosters  superstition. 
The  densest  ignorance  is  shown  by  the  statistics  for  il- 
literacy. They  have  not  been  taught  God's  Word,  that 
perennial  foundation  of  political  and  religious  freedom 
making  nations  that  hold  the  vanguard  of  power  in  the 
world  to-day.  How  can  you  expect  to  settle  a  better  gov- 
ernment among  a  people  without  God's  Word  as  the  very 
foundation  stone  of  the  republic  and  of  the  republican  in- 
stitutions ?  Let  there  be  a  reversal  of  this  false  policy ; 
give  them  this  Book  which  has  been  the  foundation  of 
so  much  and  that  is  beneficial  to  humanity  among  the 
leading  nations  of  the  world.  Let  the  Bible  be  brought 
into  contact  with  the  mind  of  Latin  America,  inviting  a 
reasonable  religious  and  holy  hope,  challenging  every 
man  to  fix  all  the  powers  of  his  intellect  upon  religion. 
The  loftiest  of  all  themes  of  thought,  in  spite  of  the  vaga- 
ries that  have  proceeded  when  it  has  broken  away  from 
the  great  formulative  principles  of  primitive  Christianity, 
is  thought  on  the  Bible.  The  tap  root  of  religious  prog- 
ress and  of  religious  freedom  of  any  people  is  the  Bible, 
not  in  the  hands  of  one  class,  but  in  the  hands  of  the 
great  democracy  of  God,  challenging  the  human  mind  to 
exercise  its  highest  power  by  contact  with  the  truth  of 
Holy  Writ.  The  greatest  religious  disfranchisement  that 
the  history  of  nations  records  was  the  denial  of  the  Bible 
to  the  laiety  and  the  denial  of  freedom  of  worship.  Re- 
verse this  false  policy  and  give  to  these  nations  to  the 
south  of  us  this  great  Bible  and  this  great  root  prin- 
ciple of  religious  growth,  the  root  principle  for  which 
the  churches,  the  free  churches  of  evangelical  Chris- 
tianity, have  always  strongly  stood,  and  let  this  great 
root  principle  of  religious  growth  and  freedom  be  borne 
to  them  in  a  broad,  wise,  catholic,  symmetrical,  states- 
manlike, diplomatic  way,  and  I  am  persuaded  that  we 
shall  see  like  results  in  Latin  America  as  we  have  wit- 
nessed in  the  other  portions  of  the  world.  For  my  own 
part,  I  cannot  admit  that  in  Latin  America  to-day  we  are 
entitled  to  see  the  normal  fruitage  of  the  religion  of 
Christ.     Shall  this  great  space  be  left  spiritually  waste, 


404  THE  EVENING  ADDRESSES 

arid,  bare,  and  desolate  upon  the  highway  of  the  world? 
Shall  Cuba,  Brazil,  Argentina,  Chile,  Peru  and  Mexico 
be  left  to  stare  the  future  historian  in  the  face  as  evi- 
dence of  the  impotence  of  Christianity?  Shall  we  con- 
fess that  there  are  races  on  this  foot-stool  of  God  that 
our  holy  religion  is  powerless  to  redeem?  And  this,  too, 
when  we  are  holding  out  a  helping  hand  to  the  black  man 
of  the  South  and  to  the  red  man  of  our  aborigines,  to 
the  brown  man  of  India  and  to  the  Mongolian  of  China 
and  Japan?  Is  it  not  a  part  of  the  church's  duty  to  see 
to  it  that  these  nations  to  the  south  of  us.  Christian  in 
name,  shall  likewise  be  Christian  in  fact,  and  march  to- 
gether with  us,  shoulder  to  shoulder,  converted  to  the 
Crucified,  in  one  grand  army  of  North  America  and 
South  America,  giving  the  best  of  her  sons  and  daugh- 
ters in  a  solid  phalanx  ten  thousand  deep?  Those  of 
us  who  have  witnessed  the  planting  of  the  Gospel  faith 
in  this  land  do  know  that  the  Gospel  story  will  be  heard 
everywhere.  And  in  the  homes  of  Brazil  it  will  go.  In 
those  homes  with  many  exemplary  safeguards  and  many 
customs  which  it  seems  to  me  some  of  us  might  adopt 
elsewhere — yet  side  by  side  with  deplorable  shortcom- 
ings— into  these  homes  will  go  that  story  with  its  sanc- 
tifying tale  of  the  man  of  Bethlehem. 

We  must  give  to  these  people  not  a  sacramental  sys- 
tem merely ;  we  must  give  them  not  a  specious,  mutilated 
invention  of  man's  devising. 

And  throughout  all  their  borders  some  of  us  have  seen 
the  young  champions  of  truth,  the  sons  of  South  Amer- 
ica, who  have  gone  into  the  various  ministries  of  the 
churches  already  established  there.  We  know  that  that 
Latin  race,  with  its  high  gifts,  with  its  splendid  courage, 
with  its  superb  devotion,  will,  in  increasing  numbers, 
come  into  the  kingdom.  And  as  we  have  witnessed  the 
standard-bearers,  some  of  whom  have  been  with  us  here 
and  spoken  in  our  presence,  and  speaking  with  charac- 
teristic southern  eloquence,  and  others  down  there  in  my 
own  section  of  Brazil — aye,  they  shall  come  in  increasing 
numbers  to  swell  the  big  roll  of  those  confessors,  saints, 
and  martyrs  of  our  holy  faith.    The  duties  are  ours,  the 


TRIUMPH  OF  CHRISTIANITY  40S 

results  are  God's.  The  anti-expansionist  may  have  logi- 
cal reasons  for  withholding  himself  from  any  great  cam- 
paign, but  as  long  as  the  charter  rests  upon,  "Go  ye  into 
all  the  word,"  the  anti-expansionist  has  no  raison  d'etre. 
Our  duty  is  co-extensive  with  our  goal.  The  barriers 
that  once  seemed  to  check  us  are  now  removed.  The 
Texan  Rio  Grande,  once  our  Rubicon,  has  been  crossed. 
We  recognize  it  as  such  no  longer.  Let  us  rather  not 
stop  until  we  reach  Terra  del  Fuego.  Let  us  go  on  evan- 
gelizing these  great  nations  to  the  south  of  us  in  every 
way  we  can,  bearing  to  them  the  precious  gifts  which 
Christ  brought  to  us,  to  his  Church  here  on  earth.  Let 
us  go  on  giving  them  the  message  which  shall,  as  told 
here,  cause  echoes  to  encircle  the  earth  which  shall  blend 
in  one  deep  chorus  and  all  the  peoples  by  yonder  South- 
ern Sea  shall  know  the  truth,  and  it  shall  make  them  free. 


THE    VITAL    AND    CONQUERING    POWER    OF 

CHRISTIANITY— HOW  REALIZED 

AND  MAINTAINED 

By  The  Reverend  Alvaro  Reis 
Pastor  of  the  Presbyterian  Church,  Rio  de  Janeiro,  Brazil. 

Delivered    before    the    Congress    on    the    Evening    of    Friday, 
February  18,  1916. 

The  vital  pov\^er  of  Christianity  is  shovi^n  first  of  all  in 
the  illumination  of  the  mind  of  the  individual,  revealing 
to  the  intellect  the  stupendous  fact  that  God  does  not 
wish  to  wreak  vengeance  on  the  wicked,  but  on  the  con- 
trary yearns  for  the  conversion  and  transformation  of 
the  sinner  through  faith  in  Jesus  Christ. 

Christianity,  however,  is  not  satisfied  with  the  illumina- 
tion of  the  mind  through  the  proclamation  of  the  Truth 
— Truth  that  reveals  to  man  his  cursed  state  of  sin  and 
misery.  Christianity  demands  more — much  more.  By 
means  of  the  truth  that  illumines,  convinces  and  frees  the 
reason,  Christianity  efifects  the  regeneration  of  the  spirit 
and  the  progressive  sanctification  of  the  heart,  together 
with  the  sanctification  of  the  body,  and  of  life  in  all  its 
relations ;  or,  in  other  words,  Christianity  builds  char- 
acter. 

In  this  stupendous  fact  of  a  transformed  life,  we  have 
the  initial  miracle  attesting  the  marvelous  power  of 
Christianity.  It  is  only  infinite  power  that  can  give  life 
to  a  man,  dead  in  trespasses  and  in  sins,  and  make  him 
live  henceforth  a  life  of  holiness,  devoted  to  his  fellow 
men,  and  to  the  honor  and  glory  of  God. 

406 


VITAL  POWER  OF  CHRISTIANITY       407 

In  the  second  place,  Christianity  by  the  conversion  and 
regeneration  of  the  individual,  gains  entrance  into  and 
becomes  a  saving  element  in  the  family — the  first  cell  of 
the  social  organism.  By  the  influence  of  Christianity, 
polygamy  was  substituted  by  monogamy,  as  in  the  primal 
state  of  man :  woman  was  dignified  and  elevated  from 
the  servile  state  of  the  slave  to  the  beautiful  and  sover- 
eign position  of  wife,  mother,  and  queen  of  the  home. 
Under  their  benign  influence,  the  tyranny  of  man  in  the 
home  gave  place  to  the  mutual  government  of  husband 
and  wife:  marriage  became  sanctified  by  Christian  love 
and  Christian  faith :  and  in  obedience  to  the  law  of  God, 
the  sublime  formula  of  which  is  to  love  God  with  all 
the  heart,  with  all  the  mind,  and  with  all  the  strength, 
and  the  neighbor  as  ourselves,  domestic  life  was  made 
holy.  Under  the  sanctifying  sway  of  this  divine  law  of 
love,  the  children,  freed  from  the  odious  discrimination 
between  the  sexes,  became  the  legitimate  fruits  of  con- 
jugal love,  strengthening  the  matrimonial  relation,  and 
blessed  of  God  in  the  perpetuation  and  dignifying  of  the 
family  ties. 

In  this  regenerating  influence  on  the  family — the  im- 
portance of  which  it  would  be  difficult  to  overestimate — 
Christianity  at  once  transformed  the  home  into  school 
and  church :  school,  where  the  Sacred  Scriptures  are 
studied:  church,  where  are  practiced  the  sanctifying 
acts  of  true  piety.  And  thus,  by  reforming,  regenerat- 
ing, and  sanctifying  the  home  and  the  family,  Chris- 
tianity was  paving  the  way  for  the  most  blessed  of  revo- 
lutions, and  was  preparing  the  foundations  of  the  great 
social  structure  for  which  to-day  we  stand  indebted  to 
the  past. 

And  here,  in  the  third  place,  we  find  the  divine  dyna- 
mic of  Christianity.  Just  as  the  Gospel  destroyed  the 
tyranny  of  the  home,  giving  to  it  the  divine  constitution 
of  the  Word  of  God,  so  Christianity  is  also  destroying 
political  tyranny,  making  nations  constitutional  and  rep- 
resentative, and  introducing  us  to  the  thrilling  concep- 
tions— corollaries  of  the  Gospel — of  liberty,  equality,  and 
fraternity. 


4o8  THE  EVENING  ADDRESSES 

And  it  is  not  only  tyranny  in  the  family  and  in  gov- 
ernments that  Christianity  destroys :  Christianity  de- 
stroys all  tyrannies !  Thus  Christianity  destroyed  the 
tyranny  of  the  school,  with  its  devious  pedagogical 
methods  (that  made  the  school  a  kind  of  inquisition)  and 
transformed  it  into  a  veritable  kindergarten,  which 
should  lay  broad  and  deep  the  foundations  of  civilization, 
and  render  secure  its  future  development. 

Christianity,  by  means  of  its  vitalizing  power,  after 
having  destroyed  tyranny  in  the  family  and  in  civil  gov- 
ernment, also  destroyed  tyranny  in  society.  Pagan  peo- 
ples never  learned  how  to  alleviate  or  even  to  sympa- 
thize with,  in  a  practical  way,  the  poor,  the  ignorant, 
the  miserable,  the  orphans,  the  victims  of  incurable  and 
contagious  diseases.  Christianity,  however,  under  the 
inspiration  of  the  glorious  doctrine  of  the  universal  fath- 
erhood of  God  and  its  corollary  of  the  brotherhood  of 
man,  put  into  practice  that  love  of  one's  fellow  man 
which  it  preached,  and  thus  entered  into  a  new  and  help- 
ful sympathy  with  human  distress  of  whatever  kind.  The 
Christians  united  first  to  aid  the  poor  (Acts  4:32-37; 
5:  4-16)  ;  afterward  they  founded  societies  for  protecting 
the  sick  and  persecuted,  for  maintaining  schools,  hospi- 
tals, orphanages  and  asylums,  and  founded  institutions 
of  protection,  instruction  and  healing  in  all  their  various 
phases.  Finally,  Christianity,  armed  with  the  Lord's 
Prayer,  the  sentiments  of  humanity  from  which  it 
sprang,  and  preaching  that  Jesus  Christ  is  the  only  Re- 
deemer of  sinners,  destroyed  slavery — that  incubus  which 
had  so  long  bowed  the  back  of  the  whole  race,  and 
stained  crimson  all  the  past  pages  of  its  history. 

Ah,  although  Christianity  benefited  the  individual  by 
regenerating  character ;  although  it  benefited  the  family 
by  elevating  woman  and  sanctifying  her  oflfspring ;  al- 
though it  benefited  the  nations  by  abolishing  political 
tyranny ;  although  it  benefited  the  mind  by  liberating  it 
from  the  prison  walls  of  its  ignorance ;  although  it  bene- 
fited the  schools  by  freeing  them  from  the  tyrannical  and 
inquisitorial  pedagogical  methods ;  although  it  benefited 
humanity    bv   practicing   brotherly    love — nurturing    in- 


VITAL  POWER  OF  CHRISTIANITY       409 

fancy,  succoring  old  age,  and  alleviating  all  manner  of 
human  suffering — nevertheless  Christianity  only  reached 
its  supreme  social  goal — O,  gloria  in  excelsis,  gloria! — 
when  it  achieved  for  humanity  full  liberty  of  conscience 
— complete  religious  freedom. 

Yes,  incontestably,  all  these  glorious  conquests  and 
liberties  that  constitute  the  fibres  of  twentieth  century 
civilization,  were  won  and  achieved  by  the  vitalizing  and 
conquering  power  of  Christianity.  And  in  recognition 
of  this  fact,  historians  such  as  Cantu  and  Antonio  Ennes 
declare  with  firm  conviction  that  "the  centuries  have 
been  transformed  into  steps  leading  to  the  throne  of  Je- 
sus Christ,  the  true  founder  of  the  Kingdom  of  God." 

And  when  any  one  doubts  this  eloquent  truth?  We 
only  need  to  point  silently  to  the  peoples  that  have  not 
yet  been  reached  by  the  vitalizing  and  sanctifying  knowl- 
edge of  the  Christ. 

These  peoples  yet  lie  in  the  "region  and  shadow  of 
death."  The  night  of  their  existence  is  like  a  cloudy  sky, 
without  stars.  Among  them  yet  rule  supreme  absolu- 
tism, polygamy,  slavery,  illiteracy,  vice,  and  physical  and 
moral  misery  in  all  its  hideous  guises.  Their  gods  are 
yet  of  wood.  Their  worship  still  consists  of  stupefying 
fetishism  and  insensate  idolatry. 

But — sursum  corda — a  little  while,  and  among  them 
will  be  repeated  the  miracle  of  the  transformation  of 
Greece  and  Rome.  When  the  Sun  of  Righteousness 
arose,  their  little  twinkling  stars  that  had  been  struggling 
with  the  darkness  of  false  gods  and  vain  religions  grew 
pale  and  were  swallowed  up  by  the  refulgent  glory  of 
the  new  day. 

Brethren  in  Christ  Jesus:  God  and  Christianity  are 
the  same  yesterday,  to-day  and  forever.  All  this  swell- 
ing stream  of  blessing  had  its  source  in  the  manger  of 
Bethlehem.  There  at  its  head  stands  the  Son  of  the  Car- 
penter, Himself  a  Carpenter!  This  Divine  Workman 
surrounded  Himself  with  humble  and  unlettered  men ; 
and  this  group,  baptized  by  the  Holy  Spirit,  initiated  the 
most  glorious,  sacred  and  lasting  of  reforms — the  regen- 
eration of  humanity.     And  by  what  power  were  these 


410  THE  EVENING  ADDRESSES 

men  able  to  perform  this  stupendous  task?  Simply  by 
telling  the  Good  News — the  simple  story  of  the  cross! 
Under  the  spell  of  no  other  magic  than  that  of  the  vital- 
izing and  conquering  power  of  the  Gospel,  3,000  persons 
were  regenerated  on  the  first  day ;  later,  5,000,  and  after- 
ward multitudes.  And  the  greater  the  persecution,  the 
more  rapid  the  spread  of  the  sacred  flame ! 

And  those  rude  and  despised  Galileans  were  trans- 
formed into  the  greatest  reformers  the  human  race  has 
produced ! 

Can  the  imagination  conceive  a  greater  miracle  of  vi- 
talizing and  conquering  grace?  Let  us  not  forget  that 
this  victory,  over  the  hardest  thing  in  the  universe  to 
conquer — the  human  heart — was  won  by  the  pure  and 
simple  preaching  of  the  Gospel.  In  truth,  brethren,  the 
Gospel  is  the  power  of  God  for  the  salvation  of  all  who 
trust  in  Him.  And  but  for  the  fact  that  this  miracle  has 
been  repeated  numberless  times  in  the  course  of  the  ages 
since — but  for  the  fact  that  this  miracle  has  been 
wrought  in  my  soul,  I  should  not  be  here. 

At  times  I  am  sad  when  I  contemplate  the  flock  of 
which  I  am  shepherd.  How  few  illustrious  men  are 
there!  How  few  famous  women!  How  few  people  of 
wealth  and  influence  are  there!  The  majority  is  com- 
posed of  the  poor  and  the  ignorant. 

But,  after  all,  where  does  the  architect  commence  his 
great  structure?  Does  he  commence  in  the  sky?  Does 
he  not  have  to  lay  his  foundations  deep  in  the  lowly 
earth,  if  he  plans  pinnacles  among  the  clouds  ?  And  with 
what  material  does  he  begin?  Is  it  not  with  rough,  un- 
polished granite?  The  stately  columns,  the  carved  mar- 
ble, the  beautiful  mosaic,  may  be  added  later;  but  these 
are  never  used  in  the  foundation. 

Ah,  in  the  same  way  the  Divine  Architect  wrought! 
The  poor  Carpenter  of  Nazareth,  when  the  foundations 
of  the  most  glorious  monument  of  all  time  was  laid,  de- 
scended to  the  cursed  ignominy  of  the  Cross,  to  the  com- 
panionship of  robbers,  to  the  hell  of  abandonment  by 
God.     But  such  a  foundation  as  He  laid — the  Rock  of 


VITAL  POWER  OF  CHRISTIANITY       411: 

Ages — first  the  disciples  built  thereon ;  then  Paul,  and 
Barnabas,  and  Luke,  and  their  illustrious  co-workers. 

Afterward,  the  great  apologists,  the  profound  theolo- 
gians, the  inspired  commentators,  the  eloquent  preachers 
— these  all  have  built  their  lives  into  the  Temple  Beauti- 
ful, which  stands  upon  that  foundation,  and  which  is 
every  year  growing  more  splendid  and  more  vast,  and 
which  will  continue  to  grow  in  the  same  fashion  until  all 
the  world  comes  to  worship  within  its  sacred  precincts, 
and  the  whole  earth  is  full  of  the  knowledge  of  the  Lord 
as  the  waters  that  cover  the  sea. 

Brethren,  the  Gospel  with  its  vitalizing  and  conquer- 
ing power  is  to-day  working  miracles  as  splendid  as  any 
that  adorn  its  past. 

The  following  occurred  in  Rio  de  Janeiro : 

Many  years  ago,  a  shoemaker  bought  a  loaf  of  bread 
at  a  bakery ;  the  wrapping  paper  used  was  a  Christian 
weekly  called  "A  Imprensa  Evangelica,"  or  the  "Evan- 
gelical Press."  That  humble  workman  read  the  paper, 
was  led  to  attend  the  evangelical  services,  was  converted, 
made  a  confession  of  his  faith  and  resolved  to  study. 
First,  he  prepared  himself  to  be  a  bookkeeper,  then  to 
teach ;  then  he  married  and  studied  for  the  ministry.  His 
wife,  who  published  a  notable  book,  bore  him  five  noble 
sons.  One  became  a  minister  of  the  Gospel,  a  literary 
man  of  note.  Another  is  a  trained  civil  engineer.  An- 
other is  a  physician.  Another  is  a  lawyer.  And  the 
youngest  is  a  teacher.  The  ex-cobbler  has  become  the 
center  of  a  brilliant  constellation !  The  Gospel,  with  its 
vivifying  and  conquering  power,  accomplished  for  that 
humble  workman  what  millions  of  dollars  are  usually  im- 
potent to  effect  for  their  possessors. 

In  1864,  in  the  city  of  Sao  Paulo,  two  clerks  were 
converted.  Rather  than  work  on  Sunday,  they  lost  their 
employment.  Later  they  felt  called  to  the  Gospel  min- 
istry. One,  Miguel  Goncalves  Torres,  became  a  cele- 
brated preacher,  and  wrote  evangelical  books  that  ren- 
dered him  famous  wherever  the  Portuguese  language  is 
spoken.  The  other,  Antonio  B.  Trajano,  besides  becom- 
ing an  eloquent  preacher  and  an  author  of  note,  proved 


412       •      THE  EVENING  ADDRESSES 

a  great  blessing  to  the  cause  of  public  education  in  Bra- 
zil by  the  publication  of  text  books  in  mathematics,  thus 
lightening  for  Brazilian  posterity  a  task  which  has  been 
rendered  needlessly  difficult  by  the  unscientific  methods 
previously  employed  in  the  schools. 

In  truth,  the  vitalizing  and  conquering  grace  of  Chris- 
tianity is  boundless.  Almost  all  the  ministers  of  the 
Presbyterian  Church  in  Brazil  came  from  the  poorer 
v^alks  of  life,  and  to-day  are  men  of  culture  and  in- 
fluence. But  their  chief  title  to  nobility  does  not  rest  on 
their  books,  epoch  making  as  some  of  these  have  been — 
for  instance,  the  Grammatica  Expositiva  (Expositive 
Grammar),  by  Rev.  Eduardo  Carlos  Pereira — who  is 
a  delegate  to  this  Congress — but  it  rests  on  their  labors 
in  the  regeneration  and  transformation  of  individual  and 
national  character. 

It  is  wonderful  what  transformation  Christianity  has 
wrought  among  the  members  of  my  church  in  Rio  de  Ja- 
neiro during  the  19  years  that  I  have  served  as  its  pas- 
tor. Many  of  those  young  clerks,  workmen,  and  stu- 
dents of  19  years  ago  are  to-day  merchants,  professors, 
officials  of  the  army  and  navy,  directors  of  large  enter- 
prises, men  of  social  standing ;  and  not  a  few  of  them 
have  risen  to  the  highest  position  that  a  man  can  reach 
in  this  world — that  of  ambassador  of  the  King  of  Kings, 
the  God  of  Glory.  Since  1900  my  Church  has  not  been 
without  students  for  the  ministry  among  its  membership 
and  now  has  four.  Only  within  the  last  year,  one  of  our 
boys,  son  of  a  poor  cook,  was  ordained.  And  this  bril- 
liant young  man  is  doing  splendid  service  in  the  pulpit 
and  in  the  press.  Nature  does  not  progress  by  lea^is :  but 
the  Gospel  progresses  constantly,  working  marvels,  be- 
cause it  is  the  wisdom  and  power  of  God  in  the  realiza- 
tion of  his  mysterious  love  for  the  sinner. 

If  in  Brazil  there  is  an  illiterate  population  of  60  per 
cent.,  within  the  Evangelical  Brazilian  Church  this  per- 
centage would  not  be  more  than  10  per  cent.,  in  my  judg- 
ment. 

In  the  beginning  of  the  evangelical  propaganda  in 
Brazil,  when'  it  was  asked :  "Who  are  the  Protestants  ?" 


VITAL  POWER  OF  CHRISTIANITY       413 

the  ready  answer  was  usually,  "They  are  the  lowest 
strata  of  society,  the  poor,  the  ignorant." 

But  it  was  the  evangelical  schools  that  transformed 
public  instruction  in  Brazil !  The  sons  of  those  same 
lowly  people,  the  poor,  and  the  ignorant,  are  occupying 
high  places.  And  such  men  as  Dr.  Jose  Carlos  Rodri- 
gues,  recently  chosen  international  arbiter  by  the  United 
States  of  America,  give  enthusiastic  testimony  to  the  na- 
tive ministry  as  men  of  great  character  and  real  merit. 

Brethren,  the  evangelical  work  in  Brazil,  and  in  all 
Latin  America,  is  the  most  difficult  in  the  world,  because 
these  people,  religiously  speaking,  are  neither  cold  nor 
hot,  but  luke-warm.  They  are,  therefore,  in  a  sad  spir- 
itual condition,  according  to  the  Word  of  God :  but  why  ? 

The  Latin  peoples  drifted  into  this  listless  attitude  to- 
ward religion  owing  to  the  nefarious  Jesuitical  training 
which  has  caused  them  to  become  strangers  to  the  sim- 
ple evangelical  faith.  Due  to  the  commercialized  wor- 
ship and  the  licentious  living  of  the  priesthood,  the  peo- 
ple have  become  either  indifferent  or  frankly  atheistic. 
A  pronounced  aversion  for  religious  books  characterizes 
them. 

Is  it  not  because  the  Roman  Church  has  never  founded 
its  propaganda  on  the  Bible?  The  Roman  Church  sows 
rosaries,  varonicas,  seals  of  Solomon,  amulets,  relics,  im- 
ages and  scapularies,  and  reaps  the  natural  harvest  of  ig- 
norance and  superstition. 

The  Christian  religion  is  propagated  with  the  open 
Bible  read  and  taught  to  the  people. 

The  Romish  priests,  however,  declare  that  our  Bibles 
are  false,  and  that  it  is  dangerous  to  read  the  Word  of 
God.    And  with  what  result? 

These  people,  living  in  complete  ignorance  of,  and  even 
contradiction  to,  the  Gospel,  regard  themselves  as  Chris- 
tians. 

Unquestionably,  the  spread  of  the  Gospel  is  not  easily 
accomplished  in  any  part  of  the  world,  but  nowhere  is  it 
so  difficult  as  among  the  make-believe  Christians  of  the 
Latin  world. 

But  it  is  God's  work !    And  God  is  omnipotent. 


414  THE  EVENING  ADDRESSES 

The  march  of  evangelical  Christianity  in  Latin  Amer- 
ica has  seemed  slow.  But  I  have  faith  that  shortly — 
and  the  sooner  because  of  this  Congress — we  shall  reap 
a  Pentecostal  harvest  from  the  careful  cultivation  of  the 
past  fifty  years,  which  will  attest  that  Christianity  is  the 
same,  yesterday,  to-day  and  forever.  Verily,  the  harvest 
is  already  whitening,  with  the  promise  of  an  abundant 
yield. 

What  is  necessary,  brethren,  is  that,  inspired  by  the 
Holy  Spirit,  possessed  of  a  faith  that  expects  great  things 
from  God,  hearts  overflowing  with  love  for  our  fellow 
men,  we  shall  not  weary  in  doing  good,  but  be  always 
ready  to  bear  forward  with  conquering  tread,  the  glo- 
rious cross  of  Jesus  Christ. 

And  how  can  we  realize  this  vitalizing  and  conquering 
power  of  Christianity?  How  can  we  conserve  and  util- 
ize it? 

In  the  light  of  the  history  of  the  Church  and  of  my 
own  personal  experience,  I  declare  that  the  power  of 
Christianity  that  works  marvels  in  the  individual,  in  the 
family,  and  in  society  is  not  found  in  science,  nor  in 
philosophy,  nor  in  literature,  nor  in  art,  nor  yet  in  radical 
criticism,  but  only  in  the  simple  Gospel  of  the  universal 
Fatherhood  of  God  and  Brotherhood  of  Man.  That 
power  is  inherent  in  the  Cross  of  Christ,  and  it  becomes 
a  vitalizing  power  in  the  lives  of  men  when  we  preach 
it  with  and  in  the  spirit  of  devotion  to  God  and  the  wel- 
fare of  men.  That  power  is  inherent  in  the  faithful 
preaching  of  the  Gospel,  the  throbbing  heart  of  which  is 
Christ  and  Christ  crucified ;  and  even  great  Paul  reached 
no  sublimer  height  of  Christian  devotion  than  when  he 
wrote :  "God  forbid  that  I  should  glory  save  in  the 
Cross  of  Jesus  Christ,  by  which  I  am  crucified  to  the 
world,  and  the  world  is  crucified  to  me." 

However  difficult  it  may  be,  brethren,  for  the  indi- 
vidual, for  the  family,  for  humanity,  there  is  only  one 
life-giving  hope  which  conquers  and  sanctifies — it  is  Je- 
sus Christ,  believed,  loved,  obeyed — as  revealed  in  the 
Gospel. 

The    Gospel    disfigured — yea,     emasculated — by    Ra- 


VITAL  POWER  OF  CHRISTIANITY       415 

tionalism,  destructive  criticism,  sectarianism,  or  Roman- 
ism, may  wed  the  world  and  become  worldly.  But  this 
"Other  Gospel"  will  not  have  power  to  vitalize  and  trans- 
form character.  On  the  contrary,  it  leaves  humanity 
more  helpless  in  the  quicksands  of  hypocrisy  and  selfish- 
ness ! 

The  European  conflagration  is  a  direct  result  of  a 
Christianity  so  corrupted  as  to  be  essentially  anti-Chris- 
tian. And  the  moral  and  political  condition  of  the  Latin 
peoples  is  directly  traceable  to  the  perverted  religion 
prevalent  among  them. 

I  speak  from  an  experience  of  thirty  years  of  struggle : 
there  is  only  one  way  to  conquer  and  preserve  souls  for 
Christ — that  is  the  preaching  of  the  Gospel  in  its  sublime 
and  divine  simplicity !  Let  us  preach  this  Gospel,  at 
whatever  cost,  and  the  result  will  inevitably  be  the  con- 
quest not  only  of  Latin  America,  but  of  the  entire  world, 
for  Christ. 


THE  VITALITY  AND  CONQUERING  POWER  OF 

CHRISTIANITY— HOW  REALIZED 

AND  MAINTAINED 

By  The  Reverend  James  I.  Vance,  D.D. 
Pastor  of  the  First  Presbyterian  Church,  Nashville,  Tennessee. 

Delivered  before  the  Congress  on  the  Evening  of 
Friday,   February  18,  1916. 

Christianity  has  vitality.  It  has  power  to  produce  the 
signs  of  life.  It  has  ability  to  raise  the  dead.  It  wakes 
to  life  whatever  it  touches.  It  is  the  resurrection  and 
the  life. 

I.      ITS   VITALITY 

It  manifests  this  power  in  the  individual.  It  can  vital- 
ize and  transform  decayed  and  moribund  character.  It 
can  take  a  human  life  imbruted  and  besotted  and  impo- 
tent, and  cast  its  spell  over  the  wreck  until  the  great 
transformation  takes  place,  and  the  soul  climbs  to  its 
feet  emancipated,  rejuvenated,  with  the  light  of  hope  and 
the  life  of  God.  Hovy  this  is  done  is  a  question  about 
which  we  may  speculate ;  that  it  is  done  is  a  fact  so  com- 
mon and  conspicuous  as  to  admit  of  no  doubt.  The  Son 
of  Man  has  power  on  earth  to  forgive  sins,  to  rehabilitate 
ruined  and  defeated  character,  to  lift  into  life  and  hope  a 
dead  soul.  This  is  the  great  and  permanent  miracle. 
The  greatest  miracle  Christ  ever  worked,  He  still  works. 
He  came  that  men  might  have  life,  and  that  they  might 
have  it  more  abundantly,  and  His  power  to  impart  life  to 
the  dead  soul  can  no  more  be  denied  than  that  the  sun 
shines. 

Christianity  has  power  to  vitalize  a  decayed  and  mori- 

416 


VITALITY  OF  CHRISTIANITY  417 

bund  society.  It  can  wake  a  dead  nation  into  life.  It  im- 
parts to  the  people  who  receive  it  a  new  conception  of  the 
rights  of  man,  a  doctrine  of  liberty  that  is  revolutionary, 
an  aspiration  after  freedom  that  is  dynamic,  a  concep- 
tion of  human  relations  that  is  the  harbinger  of  a  new 
age.  The  vitalizing  power  of  Christianity  on  national 
life  is  noticeable  among  all  nations  where  Christian  mis- 
sionaries are  at  work.  The  new  day  in  Japan,  in  China, 
in  Korea,  in  Mexico,  and  in  other  countries  that  might 
be  mentioned,  is  not  so  much  a  trade  transformation  or 
an  economic  upheaval  or  a  civil  revolution,  as  it  is  the 
vitalizing  of  the  people  with  the  dynamic  of  a  new  doc- 
trine of  the  rights  of  man.    It  is  a  spiritual  epoch. 

Green,  the  historian,  says  that  John  Calvin  was  the 
father  of  the  American  Republic.  What  he  means  is 
that  Calvin  preached  truths  which  so  captured  and  con- 
trolled the  thoughts  and  acts  of  men  that  the  very  gov- 
ernment under  which  they  lived  was  transformed. 

"The  basis  of  the  Christian  republic  was  with  him,  the 
Christian  man,"  says  Green,  "elected  and  called  of  God, 
preserved  by  His  grace  from  the  power  of  sin,  predesti- 
nate to  eternal  life.    Every  such  Christian  man  is  in  him- 
self a  priest,  and  every  group  of  such  men  is  a  church, 
self-governing,  independent  of  all  save  God,  supreme  in 
its  authority  over  all  matters  ecclesiastical  and  spiritual. 
*     *     *     As  a  vast  and  consecrated  democracy  it  stood 
in  contrast  with  the  whole  social  and  political  framework 
of  the  European  nations.     Grave  as  we  may  count  the 
faults  of  Calvinism,  alien  as  its  temper  may  in  many 
ways  be  from  the  temper  of  the  modern  world,  it  is  in 
Calvinism  that  the  modern  world  strikes  its  roots,  for  it 
was  Calvinism  that  first  revealed  the  worth  and  dignity 
of  man.     Called  of  God,  and  heir  of  heaven,  the  trader 
I  at  his  counter  and  the  digger  in  his  field  suddenly  rose 
i  into  equality  with  the  noble  and  the  king." 
1       I  cite  this  remarkable  passage  from  a  great  student  of 
j  history  not  to  boost  Calvinism  as  a  theological  system, 
I  but  to  give  the  testimony  of  one  who  is  qualified  to  speak 
I  on  the  dynamic  effect  of  Christianity,  under  one  of  its 
i  forms  of  development,  in  vitalizing  the  modern  world. 


4i8  THE  EVENING  ADDRESSES 

The  same  thing  is  going  on  in  Europe  to-day.  The 
trend  is  away  from  autocracy  and  absolutism  toward 
democracy  and  the  paramount  rights  of  the  average  man. 
Back  of  it  all  and  through  it  all  is  the  doctrine  of  rights 
proclaimed  by  Christianity. 

It  is  not  strange  that  the  European  war  has  been  at- 
tended by  a  great  religious  awakening.  The  vitality  of 
Christianity  is  asserting  itself  on  the  battlefields.  It  is 
sustaining  men  in  dread  encounters,  and  when  the  time 
comes  to  fold  the  banners  and  smelt  the  guns,  it  will  be 
on  hand  to  dictate  the  terms  of  peace,  and  to  declare  the 
road  along  which  the  new  Europe  shall  climb  to  its  place 
in  the  sun. 

Christianity  pioneers  the  way.  There  is  ever  in  it  that 
which  deals  staggering  blows  to  oppression  and  caste 
and  absolutism,  that  forces  the  dead  hand  which  holds  in 
relentless  paralysis  the  future  of  peoples  to  release  its 
grip,  and  that  wakes  into  might  and  victory  the  children 
of  its  emancipation. 

2.      ITS  EXPRESSION  IN  PERSONALITY 

The  secret  of  the  vitalizing  power  of  Christianity  re- 
sides in  the  fact  that  it  is  not  a  dogma,  nor  a  system,  nor 
an  institution,  but  personality. 

The  doctrines  of  Christianity  are  not  things ;  they  are 
people.  The  sublimest  doctrine  of  God  is  a  man — Christ 
Jesus.  John  calls  Him  the  Word — "He  that  hath  seerf 
me  hath  seen  the  Father." 

The  doctrines  of  Christianity  exist,  not  when  they  are 
subscribed  to,  but  when  they  are  experienced.  The  doc- 
trine of  the  atonement  is  not  the  dogma  of  a  creed  sub- 
scription, but  the  experience  of  Calvary.  One  may  sub- 
scribe to  the  dogma  and  not  change,  but  let  him  repro- 
duce the  experience,  and  its  vitalizing  power  is  at  once 
apparent.  For  the  truths  of  God  to  vitalize  the  world, 
they  must  become  an  incarnation. 

The  exhibit  of  Christianity  is  a  redeemed  life.  Chris- 
tians are  to  be  living  epistles.  Christianity's  exhibit  is 
not  a  cathedral,  nor  an  altar,  nor  a  sacred  relic.     It  is 


VITALITY  OF  CHRISTIANITY  419 

neither  sacrament  nor  ritual  nor  creed.  It  is  a  life  across 
which  God  has  written  Himself. 

The  polemic  of  Christianity  is  personality.  "Ye  are 
my  witnesses."  The  mensurable  argument  of  the  Chris- 
tian religion  is  a  redeemed  life.  The  invincible  certificate 
of  the  reality  of  the  gospel  is  one  who  can  stand  forth 
in  the  triumphant  confidence  of  a  conscious  acquaintance 
with  the  unseen,  and  say:  'T  know  whom  I  have  be- 
lieved." 

The  dynamic  of  Christianity  is  devotion  to  a  Person. 
"Lovest  thou  me?"  was  the  question  the  risen  Christ 
thrice  asked  of  the  man  who  was  to  go  forth  as  one  of 
the  founders  of  His  Kingdom. 

Because  Christianity  resides  in  personality,  because  it 
transforms  personality,  because  it  works  through  person- 
ality, because  it  roots  itself  in  the  most  vital  thing  the 
world  knows  anything  about  and  fills  the  veins  of  what 
it  touches  with  a  sap  that  no  death  can  quench,  it  is  the 
world's  invincible  and  exhaustless  source  of  life. 

3.      ITS   CONQUERING   POWER 

Christianity  also  has  conquering  power.  Somehow 
Christ  gets  and  keeps  the  right  of  way.  Somehow  the 
things  which  impede  His  progress  grow  infirm  and  totter 
to  their  fall. 

The  kingdom  is  coming.  The  progress  of  the  Gospel 
is  the  wonder  of  the  ages.  At  the  end  of  the  second  cen- 
tury, there  were  two  million  professing  Christians  in  the 
earth ;  at  the  end  of  the  tenth  century,  fifty  millions ;  at 
the  end  of  the  fifteenth  century,  one  hundred  millions ; 
at  the  end  of  the  eighteenth  century,  two  hundred  mil- 
lions ;  at  the  end  of  the  nineteenth  century,  five  hundred 
millions.  During  the  last  hundred  years,  Christianity  has 
more  than  doubled  the  number  of  its  adherents,  and  this 
in  the  face  of  two  things — the  evolutionary  hypothesis 
and  the  higher  criticism,  which  many  felt  sounded  and 
would  seal  the  doom  of  the  future  of  Christianity. 

The  kingdom  is  coming,  arrd  nothing  can  stay  its  ad- 
vance. Christianity's  dream  is  world  conquest.  It  looks 
forward  to  nothing  short  of  the  universal  reign  of  Jesus 


420  THE  EVENING  ADDRESSES 

Christ,  and  to  His  undisputed  and  unending  sway  over 
all  mankind.  It  is  a  daring  dream.  There  is  a  boldness 
about  it  that  leaves  far  to  the  rear  the  founders  of  all 
other  religions.  There  is  a  divine  audacity  in  this  dream 
of  world  conquest  that  captures  the  imagination,  and  fans 
heroism  into  a  flame. 

The  victory  is  an  invisible  one.  "The  kingdom  cometh 
not  with  observation."  It  is  not  a  conquest  by  force,  but 
by  something  far  mightier.  It  is  the  conquest  of  love. 
Christianity  conquers  by  making  its  enemies  its  friends ; 
by  making  the  worthless  elements  of  society  worth  while ; 
by  taking  the  wreckage  and  rebuilding  it  into  shape  and 
use ;  by  conferring  on  aliens  an  inheritance,  and  by  mak- 
ing the  disinherited  partakers  of  the  divine  nature,  until 
as  souls  climb  along  the  heights  in  the  evolution  of  re- 
demption, they  exclaim:  "Now  are  we  the  children  of 
God,  and  it  is  not  yet  made  manifest  what  we  shall  be. 
We  know  that  if  He  shall  be  manifested,  we  shall  be  like 
Him,  for  we  shall  see  Him  as  He  is." 

While  it  is  an  invisible  conquest,  it  is  both  progressive 
and  permanent.  "The  government  shall  be  upon  his 
shoulder" — upon  the  shoulder  of  the  gentle,  loving 
Christ ;  on  the  shoulder  that  staggered  under  and  carried 
Calvary's  heavy  cross ;  on  the  shoulder  of  Him  who  went 
about  doing  good;  on  the  shoulder  of  Him  who  said: 
"Come  unto  me,  all  ye  that  labor  and  are  heavy  laden, 
and  I  will  give  you  rest" ;  and  who,  as  he  looked  out  on 
the  wronged  and  suffering  multitudes,  had  compassion 
on  them, — "the  government  shall  be  upon  his  shoulder" 
' — upon  the  shoulder  of  the  world's  hero.  When  the 
shoulder  of  the  Son  of  Man  gets  under  the  governments 
of  the  earth,  how  they  lift,  how  tyranny  and  despotism 
crack  and  go  to  pieces,  and  how  the  perfect  sway  of  love 
rules  the  world! 

"Of  the  increase  of  his  government  and  of  peace 
there  shall  be  no  end."  Christianity  boldly  proclaims  that 
things  are  to  go  on  getting  better  forever.  Its  conquest 
is  not  static,  but  dynamic.  The  claim  staggers  us.  We 
know  something  of  a  tree  that  grows  for  a  century,  and 
waits  there  for  a  season,  and  then  declines  and  rots  down 


VITALITY  OF  CHRISTIANITY  421 

into  the  dust  out  of  which  it  has  climbed.  We  know 
something  of  a  nation  that  grows  for  a  thousand  years 
and  reaches  the  summit  of  its  development,  and  tarries 
there  for  a  while,  and  then  decays  and  disintegrates  and 
is  wiped  from  the  map.  We  know  something  of  a  planet 
that  grows  for  a  milUon  years  and  reaches  its  destiny, 
and  then  cools  off  and  breaks  up  into  cosmic  dust  that 
swims  out  again  on  the  vast  ether  sea.  V;e  know  some- 
thing of  a  sun  that  burns  for  a  thousand  millenniums  un- 
consumed,  and  then  flickers  in  its  socket  and  goes  out 
forever. 

But  Christianity  tells  us  of  a  conquest  of  whose  in- 
crease there  shall  be  no  end.  Age  after  age,  era  after 
era,  dispensation  after  dispensation,  through  the  long, 
tireless,  unending  eternity,  the  star  of  its  destiny  is  to 
wax  and  never  wane.    And  this  is  the  victory  of  Christ! 

4.       HOW  REALIZED  AND  MAINTAINED 

How  is  the  vitality  and  conquering  power  of  Chris- 
tianity to  be  realized  and  maintained? 

(i)  By  the  open  Bible. — First  it  must  be  known.  Be- 
fore Christianity  can  vitalize  either  individual  or  nation, 
that  individual  or  nation  must  know  what  Christianity  is. 
Christianity  is  not  a  hoodoo.  It  is  vastly  more  than  a 
cult.  It  is  a  message  in  whose  thrills  beats  the  life  of 
God.  A  counterfeit  Christianity  will  never  vitalize  any- 
thing. It  may  capture  allegiance,  it  may  direct  worship, 
it  may  dominate  government,  but  it  will  not  lift.  It  may 
control  people,  but  its  control  will  issue  in  the  shackles  of 
slavery  rather  than  in  the  shout  of  emancipation. 

There  are  nations  that  have  been  influenced  by  Chris- 
tianity, but  not  elevated  by  it ;  whose  institutions  Chris- 
tianity has  controled,  but  whose  people  Christianity  has 
not  made  free ;  whose  development  Christianity  has 
shaped,  but  whose  influence  Christianity  has  not  vital- 
ized. The  reason  is,  it  has  been  a  corrupt,  an  emascu- 
lated, a  counterfeit  Christianity.  "Ye  shall  know  the 
truth,  and  the  truth  shall  make  you  free."  But  there  is 
no  promise  of  emancipation  and  resurrection  to  ignorance. 

And  so  the  open  Bible  is  absolutely  essential  to  prog- 


422  THE  EVENING  ADDRESSES 

ress.  To  withhold  it  from  the  people,  to  keep  them  in 
ignorance  of  its  sublime  truths,  to  build  a  barrier  between 
the  common  people  and  the  Word  of  God,  and  to  regard 
the  Scriptures  as  an  esoteric  revelation  for  a  priestly 
class,  is  to  ordain  a  child  race,  and  to  decree  illiteracy 
and  superstition  as  the  people's  portion. 

There  is  no  particular  sanctity  about  the  paper  and 
type  and  binding  of  the  volume  we  call  "the  sacred  Scrip- 
tures." The  power  resides  in  the  truths  the  Book  re- 
veals. If  these  truths  are  to  transform  men,  men  must 
know  them.  At  the  very  foundation  of  the  religious 
propaganda,  therefore,  is  the  Bible,  in  the  language  of 
the  people,  and  in  the  hands  of  all.  As  the  light  shines 
from  that  shekinah,  the  darkness  lifts.  As  the  truth  leaps 
from  that  living  page  of  God,  the  nations  are  born  again. 

(2)  Through  the  Priesthood  of  Believers. — In  the  sec- 
ond place,  if  the  vitalizing  power  of  Christianity  is  to  be 
realized  and  maintained,  there  must  be  contact  with  the 
source  of  power.  Simply  to  associate  with  pious  furni- 
ture will  not  avail.  Merely  to  handle  the  rights  and  sac- 
raments of  religion  will  not  raise  the  dead.  Holy  ordi- 
nances have  their  uses.  Religious  forms  are  not  only  es- 
sential to  orderly  worship,  but  man's  nature  being  what 
it  is,  are  most  helpful  in  achieving  the  moods  that  mel- 
low the  soul  into  the  life  of  God. 

But  power  is  a  matter  of  contact,  and  in  human  per- 
sonality power  is  the  resultant  of  the  contact  of  the 
finite  with  the  infinite  personality. 

Therefore  the  way  to  God  must  be  open  to  every  man. 
God  and  all  that  He  is  and  all  that  He  can  and  would 
do  for  men  must  be  within  the  reach  of  any  life,  any- 
where. It  will  not  do  to  wait  for  a  church  to  be  built 
before  men  are  allowed  to  worship.  The  riverside  is  not 
less  the  residence  of  God  now  than  in  the  days  of  Lydia. 

It  will  not  do  to  wait  until  a  priest  is  correctly  ordained 
and  properly  arrayed  before  the  soul  is  permitted  to  ap- 
proach the  mercy  seat.  The  doctrine  Christ  preached  by 
Jacob's  well,  when  He  said :  "God  is  a  spirit,  and  they 
that  worship  him  must  worship  him  in  spirit  and  in  truth," 
has  never  been  repealed.    The  priesthood,  not  of  a  holy 


VITALITY  OF  CHRISTIANITY  423 

order,  not  of  a  sacred  class,  but  the  priesthood  of  believers, 
is  the  second  fundamental  condition  to  Christian  dyna- 
mics. Ecclesiastical  monopoly  must  be  unhanded.  Noth- 
ing is  so  democratic  as  Christian  worship.  The  veil  was 
rent  once  for  all,  and  the  holy  of  holies  is  an  open  shrine 
for  all  that  reverently  seek  Him  who  said :  "Whosoever 
will  may  come." 

(3)  Through  the  Atonement. — Again,  Christianity 
possesses  vitality  and  conquering  power  because  of  the 
Gospel.  It  is  the  one  religion  with  a  gospel-  There  are 
endless  religions.  It  is  not  difficult  to  found  a  new  one. 
Anyone  may  start  a  new  religion  who  propounds  a  novel 
creed  and  succeeds  in  getting  himself  persecuted  for  his 
views.  There  are  many  religions ;  there  is  only  one  Gos- 
pel. There  are  countless  religious  leaders  and  teachers ; 
there  is  but  one  Savior. 

"They  shall  call  his  name  Jesus,  for  he  shall  save  his 
people  from  their  sins."  Christianity's  specialty  is  re- 
demption. It  makes  men  over.  They  are  born  again. 
They  become  new  creatures  in  Christ  Jesus.  Christian- 
ity is  vastly  more  than  a  cult.  Christ  is  the  power  of 
God  unto  salvation  to  everyone  that  believeth.  He  is  not 
a  victim,  suffering  the  fury  of  a  mob  because  He  could 
not  help  Himself.  He  is  vastly  more  than  a  pious  exam- 
ple, showing  men  how  to  meet  suffering  with  sublime 
fortitude  and  self-forgetfulness.  He  is  the  self-elected 
Sufferer,  the  Lamb  of  God  slain  from  the  foundation  of 
the  world,  the  Son  of  God  making  expiation  for  human 
guilt;  not  to  reconcile  God  to  m.an,  for  God  has  never 
been  alienated,  but  to  reconcile  man  to  God;  saying  to 
all  men :  "He  that  hath  seen  me  hath  seen  the  Father." 
This  is  the  Gospel.  Leave  out  Calvary  and  Christian- 
ity dwindles  to  a  forceless  cult.  Eliminate  the  atonement 
and  there  is  nothing  left  to  conquer  and  cure  sin. 

I  am  not  insisting  on  any  particular  theory  of  the 
atonement.  I  like  to  think  Christ's  atonement  is  bigger 
than  any  theory  of  it  that  man  has  devised  or  will  devise. 
I  am  not  saying  that  Calvary  was  the  only  spot  and  His 
crucifixion  the  sole  experience  by  which  Jesus  became 
the  sinner's  atoning  substitute.    I  like  to  think  that  every 


424  THE  EVENING  ADDRESSES 

act  and  fact  and  experience  of  His,  not  only  in  time,  but 
through  the  long  ages  during  which  He  climbed  out  of 
the  far  dim  counsels  of  godhood  to  His  Golgotha,  min- 
gles and  merges  into  His  expiatory  merit. 

But  the  virgin  birth  is  not  the  Gospel,  the  Beatitudes 
are  not  the  Gospel,  the  Golden  Rule  is  not  the  Gospel. 
The  mighty  truth  that  God  in  Christ  reconciles  the  world 
unto  Himself,  and  that  because  of  Christ's  merit  the 
sinner  is  forgiven  and  made  a  child  of  God,  is  the  Gospel. 

One  day  I  was  asked  to  call  on  a  Scotchman  who  had 
been  stranded  in  the  city  and  who  was  desperately  ill.  I 
reached  his  address  in  the  worst  slum  in  the  town,  and 
climbed  the  dirty  stairs  to  a  filthy  hall  bed-room,  where  I 
found  the  man  lying  on  a  cot,  in  the  last  stages  of  con- 
sumption. 

He  told  me  his  story.  Back  in  Scotland,  as  a  boy, 
he  had  a  Christian  home  and  devout  parents,  but  he  had 
run  away  and  played  the  prodigal.  He  had  lived  a  wild, 
reckless  life,  and  now  he  had  reached  the  last  chapter. 
As  he  finished  his  story,  he  turned  to  me  with  a  great 
hunger  in  his  eyes,  and  said:  "Minister,  I  want  you  to 
help  me  get  home." 

Supposing  he  wanted  to  return  to  Scotland  and  needed 
money,  I  asked  him  if  he  was  a  member  of  the  St.  An- 
drews' Society.  "Oh,"  he  said,  "you  do  not  understand. 
It's  my  lang  home  I'm  meanin ."  And  then  I  knew  he 
wanted  me  to  tell  him  how  to  get  saved.  What  was  I 
to  say?  Was  I  to  preach  to  him  about  the  merit  of  an 
unselfish  life,  about  the  beauties  of  the  Beatitudes,  about 
the  obligation  to  live  for  God's  glory?  He  was  dying, 
and  his  past  life  was  all  on  the  wrong  side.  I  told  him 
the  old  story  of  One  who  died  on  a  cross  that  sinners 
might  be  saved.  I  tried  to  take  him  to  Calvary,  and  make 
him  understand  how  Christ  died  that  God  might  be  just 
and  the  Justifier  of  the  unjust.  As  I  quoted  the  great 
promises  that  voice  the  atonement,  he  grasped  them  v/ith 
the  eagerness  of  a  soul  whose  need  was  desperate.  I  saw 
the  look  of  peace  come  into  his  weary  face.  I  heard  him 
say  that  he  was  satisfied.  And  I  went  dov/n  the  dirty 
stairs  walking  on  air,  for  I  had  seen  once  more  the  su- 


VITALITY  OF  CHRISTIANITY  425 

preme  mystery,  the  greatest  of  all  the  miracles.  I  had 
seen  the  atonement  of  Christ  save  a  soul  in  the  great 
straits. 

This  is  the  Gospel.  If  Christianity  is  to  conquer  ma- 
terialism, if  it  is  to  overturn  and  banish  heathenism  and 
paganism,  if  it  is  to  lift  the  horizon  of  the  race  and  vital- 
ize society  and  government,  as  well  as  bring  peace  to  a 
troubled,  sin-sick  soul  in  the  far  country,  there  must  be 
no  makeshift  substituted  for  the  Gospel.  The  cross  is 
the  sign  of  victory,  and  only  in  that  sign  will  we  con- 
quer. 

(4)  Christianity's  Social  Mission. — There  is  another 
thing  we  are  learning  in  these  days  that  the  church  must 
not  neglect,  if  Christianity  is  to  vitalize  and  conquer  the 
world.  There  can  be  no  doubt  about  the  absolute  neces- 
sity of  individual  regeneration.  Society  can  never  rise 
higher  than  the  social  units  of  which  it  is  composed.  We 
can  never  have  a  sanitary  world  so  long  as  the  sources 
of  life  in  the  individual  heart  remain  uncleansed  and 
foul.  Any  effort,  therefore,  to  save  the  world  that  over- 
looks or  neglects  the  salvation  of  the  individual  is 
doomed. 

But  individuals  are  related.  No  man  liveth  to  himself. 
It  is  impossible  to  save  the  individual  apart  from  his  re- 
lations. The  salvation  which  proposes  to  keep  a  man 
from  being  damned  in  the  world  to  come,  but  which  per- 
mits him  to  damn  others  in  the  world  that  is  now,  is  a 
sham  and  a  fraud  and  a  blasphemy.  Salvation,  if  it  is 
of  any  value  and  power,  must  be  all-pervasive.  It  must 
dominate  all  relations.  After  all,  the  Christian  concep- 
tion of  religion  is  just  that  it  is  the  establishment  and 
maintenance  of  all  of  life's  relationships  in  harmony  with 
the  teachings  of  Christ.  It  insists  that  if  a  man's  religion 
does  not  control  the  way  he  trades  and  votes  as  well  as 
the  way  he  prays,  his  religion  is  vain. 

The  religion  that  says :  "Lord,  Lord,"  with  holy  accent, 
but  cares  nothing  for  the  prisoner  in  jail,  for  the  child  in 
the  factory,  for  the  prostitute  and  the  drunkard,  for  the 
underpaid  and  the  underfed  and  the  underclothed,  has 
long  since  been  branded  as  a  base  counterfeit. 


426  THE  EVENING  ADDRESSES 

The  Christian  who  not  only  passes  human  need  by  on 
the  other  side,  but  who  fails  to  lend  himself  to  efforts  to 
end  conditions  which  issue  in  such  infamies  and  injus- 
tices, has  not  yet  begun  to  follow  in  the  footsteps  of 
Jesus. 

And  so  the  vitalizing  and  conquering  power  of  Chris- 
tianity is  to  be  realized  by  the  social  mission  of  the 
church, — not  by  the  social  mission  of  the  church  divorcing 
itself  from  evangelism  and  the  quest  for  personal  con- 
version, any  more  than  by  personal  conversion  housing 
itself  in  a  hermit's  cell  or  a  holy  retreat  and  repudiating 
its  obligations  to  society ;  but  by  the  social  mission  of 
the  church  operating  from  personal  conversion  as  its  im- 
pregnable base,  and  moving  out  to  establish  here  on  earth 
and  here  in  time  the  kingdom  of  the  Son  of  Man. 

For  Christ  came  to  found  a  kingdom, — not  just  to  take 
serene  and  satisfied  souls  to  heaven  when  their  frail  tene- 
ments of  clay  decease.  He  came  to  change  society.  His 
gospel  was  flung  out  on  the  world  in  an  economic  revolu- 
tion, and  while  He  said  little  about  civic  rights  because 
it  was  a  day  when  there  were  none  for  the  common  peo- 
ple. He  enunciated  principles  which,  as  they  are  prac- 
ticed, revolutionize  the  world. 

The  New  Jerusalem  is  not  a  residential  center  for  de- 
parted spirits.  It  is  the  holy  city  coming  down  from  God 
out  of  heaven.  It  is  a  state  of  society  in  which  the  com- 
mon average  life  is  developed  along  the  measures  of  Je- 
sus, and  where  life  is  related  in  harmony  with  His  teach- 
ings. 

These  are  the  four  great  lines  along  which  Chris- 
tianity moves  to  victory, — an  open  Bible  in  the  language 
of  the  people ;  an  open  altar  where  every  man  may  come 
immediately  into  God's  presence,  and  unashamed  and  un- 
hindered, boldly  make  known  his  requests  and  find  grace 
to  help  in  every  time  of  need;  Calvary  and  the  saving 
power  of  Him  who  hung  there  on  the  cross  and  lifted  a 
nail-scarred  hand  to  tear  away  the  veil  which  human 
fears  had  woven  across  the  face  of  God ;  and  the  king- 
dom, society  redeemed,  all  kinds  of  slaveries,  industrial, 
political,  social  and  religious,  ended,  and  the  age  of  fra- 


VITALITY  OF  CHRISTIANITY  427 

ternity  ushered  in  when  "man  to  man  the  world  o'er  shall 
brothers  be — ." 

The  Bible,  the  mercy  seat,  the  cross  and  human  broth- 
erhood— these  are  the  dynamic  forces  by  which  Chris- 
tianity operates  in  the  world,  and  their  progress  can  no 
more  be  checked  than  a  sunrise ;  and  where  they  are  in 
control,  we  see  the  resurrection  and  the  life ! 

(5)  Christian  Unity. — Let  me  mention,  in  closing,  two 
other  things  which  must  characterize  the  spirit  and  activ- 
ities of  the  church,  if  Christianity  is  to  vitalize  and  con- 
quer. The  first  is  unity  and  cooperation.  Perhaps  some 
of  us  may  have  come  to  this  Congress  still  somewhat 
enamored,  not  with  sectarianism,  for  we  have  long  since 
torn  the  mask  from  its  hideous  visage,  but  of  denomina- 
tionalism.  We  have,  however,  I  imagine,  seen  and  heard 
enough  here  to  disillusion  us.  We  shall  never  get  far 
toward  world  victory  for  Christ,  until  we  get  together. 
If  the  speedy  evangelization  of  Latin  America  summons 
us  to  sink  our  denominational  differences  and  unify  our 
forces  and  cooperate  in  our  plans,  shall  we  hesitate? 

We  are  meeting  amid  activities  which  are  suggestive, 
if  not  prophetic.  The  Canal  Zone  has  united  two  oceans 
and  unified  two  continents.  It  is  my  country's  splendid 
contribution  to  Pan-Americanism.  It  is  more  than  that: 
It  is  my  country's  unmistakable  proclamation  of  her 
creed  of  internationalism.  What  we  need  for  Christian 
work  in  North,  no  less  than  in  South  America  is  an  ec- 
clesiastical Canal  Zone  that  shall  end  our  denominational 
isolations  and  unify  our  plans  and  forces,  and  unite  us  in 
our  supreme,  mastering,  conquering  purpose  for  the 
kingdom. 

(6)  Sacrificial  Service. — The  other  thing  that  is  needed 
is  the  spirit  of  sacrificial  service.  More  than  once  from 
this  platform,  during  the  past  week,  some  one  has  told 
us  that  the  demand  for  sacrifice  on  the  mission  fields  in 
Latin  America  no  longer  exists.  This  is  probably  true 
if  the  reference  is  to  sacrifice  forced  in  by  the  conditions 
of  living.  But  Christian  sacrifice  is  a  bigger,  a  holier 
thing.  It  is  laying  down  your  life  for  the  brethren.  It 
is  the  spirit  of  Calvary.     It  is  the  only  thing  anywhere 


428  THE  EVENING  ADDRESSES 

that  can  ever  interpret  Christ  to  a  lost  world.  If  Chris- 
tianity is  to  vitalize  and  conquer,  Christ's  followers  must 
catch  his  spirit  of  sacrificial  service. 

Europe  to-day  is  aflame  with  a  sacrificial  devotion  to 
country  that  should  shame  and  stir  the  church  of  God. 
While  men  are  pouring  out  their  lives  in  heroic  elation 
on  these  bloody  battlefields  shall  the  church  be  empty  of 
that  passionate  devotion  which  goes  to  the  gates  of  death 
to  save  a  life,  and  in  whose  glorious  abandon  Paul  ex- 
claimed :  "I  could  wish  that  myself  were  accursed  for 
my  brethren?" 

"In  the  beauty  of  the  lilies,  Christ  was  born  across  the  sea, 
With  a  glory  in  His  bosom  which  transfigures  you  and  me. 
As  He  died  to  make  men  holy,  let  us  live  to  make  men  free, 
While  God  is  marching  on." 

"If  any  man  will  come  after  me,  let  him  deny  himself 
and  take  up  his  cross  and  follow  me" — the  cross !  the 
cross!  the  cross!  the  blood-red  cross  of  Calvary  on  the 
blue  field  of  Christian  love,  for  the  great  white  hope  of 
bringing  the  lost  world  back  to  God. 


THE   OFFICERS   AND    COMMITTEES    OF   THE 
CONGRESS 

OFFICERS  OF  THE  CONGRESS 

President 
Professor  Eduardo  Monteverde  of  Montevideo,  Uruguay 

Vice-Presidents 
The  Right  Rev.  William  Cabell  Brown,  D.D. 
The  Rev.  Eduardo  Carlos  Pereira 
The  Rev.  A.  R.  Stark 
Mr.  Eben  E.  Olcott 

Secretaries 
The  Rev.  S.  G.  Inman,  Executive  Secretary 
Mr.  Charles  J.  Ewald,  Recording  Secretary  in  English 
The  Rev.   Alejandro  Trevino,   Recording   Secretary  in   Spanish 
The  Rev.  Alvaro  Reis,  Recording  Secretary  in  Portuguese. 

Chairman  of  the  Congress  in  Committee 
Dr.  Robert  E.  Speer 

COMMITTEES  OF  THE  CONGRESS 
Business  Committee 
John  R.  Mott,  LL.D.,  Chairman 
Mr.  Harry  Wade  Hicks,  Secretary 

The  Rev.  L.  C.  Barnes,  D.D.  The    Rev.    Archibald    McLean, 

The  Rev.  W.  E.  Bro\vning,  Ph.D.  LL.D. 

The  Rt.    Rev.    William    Cabell  Prof.  Eduardo  Monteverde 

Brown,  D.D,  The  Rt.  Rev.   William   F.   Old- 
TheRev.  S.  H.  Chester,  D.D.  ham,  D.D. 

Mr.  Charles  J.  Ewald  The  Rev.  Eucario  M.  Sein 

The  Rev.  Tuan  Ortz  Gonzalez  Miss  Florence  Smith 

The  Rev.  John  F.  Goucher.  D.D.  The  Rev.  Robert  E.  Speer,  D.D. 

The  Rev.  A.  W.  Halsey,  D.D.  The  Rt.  Rev.  Homer  C.  Stuntz, 
Miss  Mabel  Head  D.D. 

The  Rev.  S.  G.  Inman,  Execu-  S.  Earl  Taylor,  LL.D. 

tive  Secretary  The  Rev.    Charles    L.    Thomp- 
TheRt.  Rev.  Walter  R.  Lam-  son,  LL.D. 

buth,  D.D.  The  Rev.  Alejandro  Trevifio 

The  Rt.  Rev.  Arthur  S.  Lloyd,  The  Rev.  H.  C.  Tucker,  D.D. 

D.D.  Mr.  Fennell  P.  Turner 
^.         429 


430  OFFICERS  AND  COMMITTEES 

Press  Cotnmittee 
The  Rev.  Fred  P.  Haggard,  D.D.,  Chairman 

Prof.  Harlan  P.  Beach,  The  Rev.  M.  T.  Morrill,  D.D. 

F.R.G.S.,  D.D.  The  Rev.  Charles   C.  Morrison, 
Mr.  E.  T.  Colton  D.D. 

Mrs.  E.  B.  Chappell  The  Rev.  S.  A.  Neblett 

The  Rev.  A.  W.  Halsey,  D.D.  The  Rev.  Eduardo    Carlos    Pe- 
The  Rt.  Rev.  Hiram  R.  Hulse,  reira 

D.D.  Mr.  Willard  Price 

Mrs.  Ida  W.  Harrison  The  Rev.  A.  R.  Stark 

The   Rt.   Rev.   A.   T.   Hovi^ard,  The  Rev.  Paul    de     Schweinitz, 

D.D.  D.D. 

The  Rev.  S.  G.  Inman  The  Rev.  Charles  E.  Tebbetts 

The  Rev.  Ira  Landrith,   LL.D.  The  Rev.  George  B.Winton,  D.D. 

Editorial  Cotnmittee 
The  Rev.  Frank  K.  Sanders,  Ph.D.,  Chairman 
Prof.  Erasmo  Braga  Mr.  Harry  Wade  Hicks 

The  Rt.  Rev.    Charles    B.    Col-      The     Rev.     William     Wallace, 

more,  D.D.  D.D. 

The  Rev.  Ed.  F.  Cook,  D.D.  The  Rev.  L.  B.  Wolf,  D.D. 

Mr.  Charles  J.  Ewald  The  Rev.  Alejandro  Trevifio 

Committee  on  Literature  Exhibit 
Mr.  J.  H.  Warner,  Chairman 
The  Rev.  A.  G.  Baker  Mr.  Harry  S.  Myers 

The  Rev.  J.  P.  Hauser  Pres.  Charles  T.  Paul,  A.M. 

The  Rev.  James  Hayter  The  Rev.  Judson  Swift,  D.D. 

The  Rev.  George  H.  Trull 

Committee  on  Daily  Bulletin 
Mr.  Fennell  P.  Turner,  Chairman 
The  Rev.  John  W.  Butler,  D.D.      Pres.  Charles  T.  Paul,  A.M. 
Mr.  Harry  E.  Ewing  The  Rev.  Thornton  B.  Penfield, 

The  Rev.  James  H.  McLean  D.D. 

The  Rev.  Alvaro  Reis 

Committee  on  Halls  and  Ushers 
Mr.  Charles  D.  Hurrey,  Chairman 
Mr.  James  H.  Causey  The  Rev.  Edward  A.  Odell 

Mr.  R.  E.  Magill  Dr.  Antonio  Orozco 

Mr.  J.  E.  McAfee  Mr.  William  E.  Sweet 

The  Rev.  Vernon  M.  McCombs      The  Rev.  George  H.  Trull 
Mr.  Richard  WiUiamson 


MINUTES  OF  THE  CONGRESS. 

Afternoon  Session,  February  10 

The  Congress  on  Christian  Work  in  Latin  America  met  in 
the  assembly  hall  of  the  Hotel  Tivoli,  Panama,  Canal  Zone, 
and  was  called  to  order  at  3  :30  p.m.  by  the  Right  Rev.  William 
F.  Oldham,  D.D.,  chairman  of  the  Committee  on  Arrangements. 
Hymn  22,  "Glorious  Things  of  Thee  Are  Spoken,"  was  sung, 
after  which  Dr.  Oldham  read  Isaiah  2:1-4  and  Ephesians  3:1-4 
and  led  in  prayer. 

Dr.  Robert  E.  Speer  gave  the  opening  address  on  "Our  Atti- 
tude and  Spirit,"  during  which  he  read  a  letter  of  greeting  from 
the  Right  Rev.  the  Archbishop  of  the  West  Indies. 

Prayer  was  offered  by  Dr.  J.  M.  Green,  of  Cuba,  Rev.  E.  M. 
Sein,  of  Mexico,  and  Rev.  Alvaro  Reis,  of  Brazil. 

The  report  of  the  Committee  on  Organization  was  then  pre- 
sented by  its  chairman,  Dr.  John  R.  Mott,  and  adopted  as 
follows : 

I.  The  Organization  of  the  Conference. 

II.  The  Rules  of  Procedure  and  of  Debate  as  follows: 

Rules  of  Procedure 

I.  The  Congress  shall  meet  each  week  day  until  Saturday, 
February  19,  at  8:30  a.m.,  and  shall  sit  until  not  later  than 
5:30  p.m.,  with  an  interval  from  11:30  to  3:30.  The  Congress 
shall  sit  each  evening  from  8  to  9 :30  p.m.  On  Sunday,  February 
13,  the  Congress  shall  meet  only  in  the  evening.  On  Sunday, 
February  20,  public  meetings  shall  be  held  in  the  cities  of 
Panama  and  Colon. 

II.  The  first  business  of  each  day  after  the  opening  act  of 
worship,  shall  be  the  approval  of  the  minutes  of  the  previous 
day,  which  shall  be  printed  in  the  "Daily  Bulletin,"  and  when 
submitted  for  approval  shall  be  held  as  read.  Thereafter  the 
consideration  of  the  Reports  of  the  Commission  shall  occupy 
the  whole  time  of  the  day  session,  except  for  the  time  set 
aside  for  devotional  services,  until  the  hour  of  adjournment  or 

431 


432  MINUTES  OF  THE  CONGRESS 

such  earlier  hour  as  the  Congress  may  appoint  upon  the  recom- 
mendation of  the  Business  Committee. 

(NOTE. — It  is  requested  that  all  minor  corrections  in  the 
minutes  shall  be  sent  to  the  Secretary  in  writing,  so  as  to  save 
the  time  of  the  Congress.) 

III.  When  the  Congress  meets  to  receive  and  consider  the 
Reports  of  the  Commissions,  it  shall  sit  as  a  committee.  The 
Congress  at  its  opening  meeting  shall  elect  a  Chairman  of  Com- 
mittee, vk'ho  shall  preside  throughout  the  meetings  in  Committee, 
but  may  from  time  to  time  appoint  a  Vice-Chairman  to  relieve 
him  as  occasion  requires.  At  all  meetings  other  than  those  at 
which  the  reports  are  under  consideration,  the  Congress  shall 
sit  under  the  presidency  of  its  President  or  a  Vice-President  or 
other  Chairman  appointed  for  the  time  being. 

IV.  Out  of  the  total  time  available  for  the  discussion  of  each 
report,  a  period  not  exceeding  forty-five  minutes  in  all  shall  be 
sit  under  the  presidency  of  its  President  or  a  Vice-President  or 
shall  be  in  the  option  of  each  Commission,  in  consultation  with 
the  Business  Committee,  to  determine  how  to  utilize  the  time 
allotted  to  it,  whether  in  one  general  statement  or  in  an  intro- 
ductory statement  and  subsequent  statements  on  particular  points 
or  in  reply,  and  whether  such  statements  shall  be  made  by 
the  Chairman  or  by  members  of  the  Commission.  The  re- 
mainder of  the  time  during  which  a  Report  is  under  considera- 
tion shall  be  reserved  for  general  discussion  of  the  Report  by 
the  delegates. 

V.  In  order  to  facilitate  the  most  profitable  use  of  the  time 
available  for  the  discussion,  the  Business  Committee,  in  con- 
sultation along  with  the  Chairman  or  other  representative  of 
the  Commission,  shall,  in  the  light  of  recommendations  from 
the  Commission  and  of  such  suggestions  as  have  been  sent  on 
by  members  of  the  Congress,  prepare  an  Agenda  for  the  day 
indicating  the  points  in  the  report  on  which  it  seems  desirable 
to  concentrate  attention,  and  the  order  in  which  they  shall  be 
taken  up.  The  amount  of  time  to  be  devoted  to  each  topic  shall 
be  left  to  the  discretion  of  the  Chairman  of  the  Congress. 

VI.  All  members  desiring  to  speak  on  any  point  in  connection 
with  the  report,  whether  in  the  way  of  emphasizing  its  impor- 
tance or  in  the  way  of  criticism,  shall  send  in  their  names  not 
later  than  2  p.m.  on  the  previous  day,  to  the  secretary  of  the 
Business  Committee,  stating  at  the  same  time  their  station  or 
residence,  the  organization  they  represent,  and  the  point  on  which 
they  wish  to  speak.  It  shall  further  be  open  to  any  member 
who  in  the  course  of  the  discussion  desires  to  speak  to  send  up 
his  name  to  the  Chairman  by  one  of  the  ushers  posted  in  the 
hall,  who  will  supply  the  member  with  a  card  to  be  filled  up  for 
this  purpose.  But  in  view  of  the  limitation  of  time  available, 
it  is  understood  that  the  giving  of  notice  does  not  necessarily 
secure  for  any  member  the  opportunity  of  speaking. 


MINUTES  OF  THE  CONGRESS  433 

_  VII.  The  Chairman  shall  call  upon  speakers  at  his  discre- 
tion, but  in  doing  so  he  shall  endeavor  to  have  regard  to  the 
fair  representation  of  diflferent  countries  and  organizations  and 
to  an  adequate  expression  of  differences  of  view. 

VIII.  The  time  allotted  to  each  speaker  in  the  discussion  upon 
the  Reports  shall  not  exceed  seven  minutes.  In  cases  where  in- 
terpretation is  needed  three  minutes  additional  shall  be  allowed 
for  the  summing  up  of  the  speaker's  remarks  by  the  interpreter. 

IX.  It  is  expected  that  all  speakers  will  direct  their  remarks 
to  the  discussion  of  large  questions  relating  to  the  subject  under 
review.  In  order  to  save  the  time  of  the  Congress,  all  cor- 
rections of  what  are  regarded  as  inaccurate  or  deficient  state- 
ments in  the  Reports  shall  be  sent  in  writing  to  the  Secretary  of 
the  Business  Committee  to  be  transmitted  to  the  Commission 
concerned  for  its  consideration  in  the  final  revision  of  its  report. 

X.  When  the  Chairman  submits  any  point  to  the  House,  he 
shall  state  the  question  in  briefest  terms  and  ask  an  expression 
of  opinion,  "Aye"  or  "No."  If  the  result  appears  indecisive,  he 
may  take  a  show  of  hands  for  and  against,  if  possible  without 
counting.  No  suspension  of  the  standing  orders  shall  be  allowed 
unless  it  be  obviously  desired  by  a  large  majority. 

XL  Whereas  (a)  the  Congress  has  not  been  convened  for 
the  passing  of  resolutions,  and  it  is  not  intended  that  the  con- 
clusions of  the  Commissions  shall  be  submitted  to  vote;  and, 

(b)  Resolutions  touching  any  matter  of  faith  or  polity  on 
which  those  participating  in  the  Congress  may  differ  among 
themselves,  are  to  be  excluded ; 

(c)  While,  nevertheless,  in  an  exceptional  instance  it  may 
be  the  unanimous,  or  almost  unanimous,  desire  of  the  Congress 
that  a  definite  expression  of  the  mind  of  the  Congress  be 
reached  with  reference  to  some  matters  other  than  those  indi- 
cated in  clause  (b)  ; 

IT  IS  AGREED  that  no  resolution  shall  be  submitted  to  the 
Congress  unless  the  Business  Committee,  by  a  majority  of  two- 
thirds,  has  approved  it  as  a  resolution  proper  to  the  purposes  of 
the  Congress. 

It  is  desirable  that  any  resolution  which  the  Business  Com- 
mittee approves  for  submission  shall  be  inserted  in  two  issues  of 
the  Daily  Bulletin.  In  any  case,  it  must  appear  in  the  Daily 
Bulletin  for  the  day  on  which  it  is  submitted.  In  the  event  of 
any  resolution  submitted  not  being  approved  unanimously,  the 
vote  for  and  against  shall  be  taken  by  a  show  of  hands,  and 
the  Chairman  shall  state  approximately  the  numbers  appearing 
to  vote  for  or  against. 

This  standing  order  applies  to  all  amendments  affecting  the 
substance  of  any  resolution  submitted  in  accordance  with  its 
provisions,  and  such  amendments  can  be  proposed  only  after 
they  have  been  approved  by  a  two-thirds  majority  of  the  Busi- 
ness Committee  as  suitable  for  submission  to  the  Congress. 


434  MINUTES  OF  THE  CONGRESS 

XII.  In  all  questions  relating  to  order  and  procedure  the 
ruling  of  the  Chairman  shall  be  final. 

The  Business  Committee  recommends  that  the  Congress  adopt 
the  following  request  to  its  members : 

(a)  It  is  most  earnestly  requested  that  during  the  time  which 
is  set  apart  each  forenoon  for  united  intercession,  no  one  shall 
enter  or  leave  the  hall.  This  act  of  united  prayer  is  the  most 
important  part  of  each  day's  proceedings,  and  on  it  more  than 
on  all  else  depends  the  realization  of  the  blessing  possible  in 
this  Congress. 

(b)  It  is  also  requested  that  all  members  be  in  their  places 
by  8 :20  each  morning,  so  that  all  may  take  part  in  the  opening 
act  of  worship  and  intercession,  and  that  there  may  be  no  dis- 
turbance or  distraction   from   members  arriving  late. 

XIII.  Members  having  any  suggestion  to  offer  with  regard  to 
the  procedure  or  convenience  of  the  Congress,  are  invited  to 
transmit  their  suggestions  to  the  Business  Committee. 

Rules  of  Debate 

1.  The  mover  of  a  resolution  shall  have  the  right  of  reply, 
but  not  the  mover  of  an  amendment.  The  reply  must  be  limited 
to  answering  the  arguments  advanced  against  the  motion. 

2.  Any  amendment  which  does  not  affect  the  substance  of 
a  resolution  submitted  in  accordance  with  the  provisions  of 
Standing  Order  XI,  may  be  proposed  from  the  floor  of  the  Con- 
gress, but  shall  be  presented  in  writing  by  the  proposer  either 
before  or  at  the  time  the  proposition  is  made,  and  shall  be 
handed  to  the  Chairman  through  one  of  the  ushers,  and  the 
Chairman  shall  have  discretion  to  decide  whether  the  amend- 
ment is  admissible  under  the  rule. 

3.  When  a  resolution  or  amendment  has  been  moved  and 
seconded  it  shall  not  be  withdrawn  without  the  consent  of  the 
Congress. 

4.  No  member  may  speak  more  than  once  on  one  resolution 
or  amendment  to  it  without  the  consent  of  the  Congress. 

5.  No  resolution  on  any  other  subject  shall  be  submitted 
until  the  one  under  consideration  is   disposed  of. 

This  may  be  done  by  withdrawal  (Rule  3),  adoption,  or  re- 
jection, or  by  one  of  the  following  motions: 

(1)  Amendment  of  the  resolution  by  varying  its  terms,  omis- 
sion, or  addition. 

(a)  Should  an  amendment  be  carried,  the  motion  as  amended 
becomes  the  substantive  motion  and  thereon  an  amendment  may 
be  proposed. 

(b)  No  second  amendment  may  be  submitted  until  the  first 
is  disposed  of,  although  any  speaker  may  give  notice  of  his  in- 
tention to  propose  a  second  amendment. 

(2)  Any  of  the  following  motions  which  are  in  order  when 
any  proposal  is  before  the  Congress: 


"iAVrOTES  OF  THE  CONGRESS  435 

(a)  "That  the  resolution  (or  resolution  and  amendment)  be- 
fore the  Congress  be  not  put."  When  this  motion  is  moved  it 
shall  be  put  by  the  Chairman  without  discussion.  If  it  be  car- 
ried, the  resolution  or  amendment  before  the  Congress  cannot 
be  put.    If  it  be  not  carried,  the  discussion  may  proceed. 

(b)  "That  the  next  business  as  ordered  by  the  Congress  be 
not  taken." 

(c)  "That  the  question  be  postponed  either  to  a  definite  time 
or  to  a  time  to  be  hereafter  fixed." 

(d)  "That  the  question  be  referred  to  a  committee." 

6.  A  motion  "that  the  vote  be  now  taken"  may  be  presented 
by  any  member,  but  no  discussion  shall  be  allowed  thereon.  If 
it  should  be  carried  by  a  majority  of  not  less  than  two-thirds  of 
those  voting,  the  Chairman  shall  forthwith  call  upon  the  mem- 
ber, if  any,  who  may  have  the  right  of  reply,  and  immediately 
after  he  has  spoken  shall  put  the  question. 

7.  The  resolution  and  amendment  shall  be  read  before  being 
put  to  the  vote.  The  vote  on  the  amendment  shall  be  taken  first. 
No  member  shall  speak  after  the  Chairman  has  risen  to  put 
the  question  to  the  Congress,  until  a  vote  has  been  taken. 

The  Right  Rev.  W.  O.  Sheperd  pronounced  the  benediction 
and  the  session  closed. 

Evening  Session,  February  10 

The  Congress  came  to  order  at  8  p.m.  with  Dr.  Robert  E. 
Speer  in  the  chair.  The  meeting  opened  with  the  singing  of 
hymn  49,  "Come  Thou  Almighty  King."  The  Rev.  Dr.  Paul  de 
Schweinitz  led  in  prayer,  after  which  hymn  52,  "Jesus  Shall 
Reign,"  was  sung.  Prayer  was  offered  by  the  Rev.  Ed  F.  Cook 
and  the  Rev.  A.  McLean.  The  Chairman  then  introduced  His 
Excellency,  Sr.  E.  Lefevre,  Minister  of  Foreign  Affairs  of  the 
Republic  of  Panama,  who  delivered  an  address  of  welcome. 

Dr.  John  R.  Mott  responded  on  behalf  of  the  Congress. 

Prof.  Eduardo  Monteverde,  of  Uruguay,  spoke  on  "The  Con- 
tribution of  Latin  America  to  the  Higher  Life  of  Humanity." 

The  Right  Rev.  William  Cabell  Brown,  of  Virginia,  spoke  on 
"The  Common  Ideals  of  the  Latins  and  the  Anglo-Saxons," 
following"  which  hymn  50,  "Fling  Out  the  Banner,"  was  sung. 

The  benediction  was  pronounced  by  the  Right  Rev.  W.  C. 
Brown  and  the  meeting  adjourned. 

Morning  Session,  February  11 
The  Congress  was  called  to  order  by  Dr.  Speer  and  hymn  70, 

"O  Worship  the  King,"  was  sung.     Rev.  Dr.  S.  H.  Chester,  of 

Nashville,  read  Eph.  2:11-22,  and  led  in  prayer. 
The  report  of  Commission  I  on  Survey  and  Occupation  was 

then  introduced  by  the  Chairman  of  the  Commission,  Mr.  E.  T. 

Colton,  of  New  York. 


436  MINUTES  OF  THE  CONGRESS 

The  report  was  then  discussed  by  Dr.  John  W.  Butler  and  Sr. 
Leandro  Garza  Mora,  who  spoke  on  Mexico,  by  the  Rev.  Wil- 
liam Keech  on  San  Salvador,  by  the  Revs.  William  B.  Allison 
and  James  Hayter  on  Guatemala,  by  the  Right  Rev.  H.  R.  Hulse, 
Bishop  of  Cuba,  on  that  country;  also  by  the  Rev.  Philo  W. 
Drury  on  Porto  Rico,  by  the  Rev.  Alexander  M.  Allen  on 
Colombia,  by  the  Rev.  Theo.  S.  Pond  on  Venezuela,  by  the 
Rev.  A.  R.  Stark  on  Ecuador  and  Bolivia,  by  the  Rev.  John 
Ritchie  on  Peru,  by  the  Rev.  Roberto  Elphick  on  Chile,  by 
the  Right  Rev.  Homer  C.  Stuntz  on  Argentina,  Paraguay,  and 
Uruguay,  by  the  Rev.  Alvaro  Reis  on  Brazil,  and  by  the  Rev. 
Dr.  Paul  de  Schweinitz  on  the  Guianas. 

The  session  closed  with  a  devotional  address  on  the  "Pre- 
eminence of  Christ"  by  the  Right  Rev.  Arthur  S.  Lloyd  of  New 
York  City. 

Afternoon  Session,  February  11 

Dr.  Speer,  the  Chairman,  called  the  Congress  to  order  at 
3  :30  p.m. 

Hymn  23,  "Come,  Dearest  Lord,"  was  sung.  Mr.  Fleming 
H.  Revell,  of  New  York  City,  offered  prayer  and  the  discus- 
sion of  the  report  of  Commission  I  was  resumed.  The  follow- 
ing members  spoke  on  various  features  of  the  report: 

The  Rev.  J.  H.  McLean,  of  Chile. 

Prof.  Eduardo  Monteverde,  of  Montevideo. 

The  Rev.  H.  C.  Tucker,  of  Brazil. 

Mr.  E.  E.  Olcott,  of  New  York  City. 

The  Rev.  S.  D.  Daugherty,  formerly  of  Buenos  Aires,  on 
"The  Immigrants." 

Dr.  S.  Earl  Taylor,  of  New  York  City. 

Prof.  Eduardo  C.  Pereira,  of  Brazil. 

Mr.  J.  E.  McAfee,  of  New  York  City. 

The  Rev.  George  H.  Brewer,  of  Mexico. 

Prof.  Harlan  P.  Beach,  of  Yale  University. 

The  Rev.  F.  A.  Barroetevena,  of  Argentina. 

Miss  Florence  Smith,  of  Chile. 

The  Rev.  E.  M.  Sein,  of  Mexico. 

Prof.  Erasmo  Braga  was  called  to  the  Chair  and  the  dis- 
cussion of  the  report  was  closed  by  Dr.  Speer  at  the  request 
of  the  Commis.son.  Prof.  Braga  led  in  prayer  and  the  session 
adjourned. 

Evening  Session,  February  11 

The  session  of  the  Congress  opened  at  8  o'clock  with  President 
Henry  Churchill  King,  of  Oberlin  College,  in  the  chair. 

Hymn  44,  "Come  Thou  Almighty  King,"  was  sung,  and  the 
Rev,  Dr.  Ira  Landrith,  of  Boston,  led  the  Congress  in  prayer. 

Hymn  83,  "Faith  of  Our  Fathers,"  was  sung. 


MINUTES  OF  THE  CONGRESS  437 

Dr.  Mott,  on  behalf  of  the  Business  Committee,  proposed 
the  following  nominations  as  members  of  the  Business  Com- 
mittee, and  they  were  elected : 

Mr.  A.  Stuart  McNairn. 

The  Rev.  Charles  E.  Tebbetts. 

The  Rev.  L.  B.  Wolf. 

The  Right  Rev.  A.  T.  Howard. 

The  Chairman  in  a  short  address  introduced  the  theme  of  the 
evening,  after  which  the  following  addresses  were  delivered : 

Prof.  Erasmo  Braga,  on  "The  Claims  of  Christ  on  Thinking 
Men." 

The  Right  Rev.  F.  J.  McConnell,  of  Denver,  on  "The  Chris- 
tian Faith  in  an  Age  of  Science." 

Hymn  86,  "O  Love  That  Will  Not  Let  Me  Go,"  was  sung. 

The  benediction  was  pronounced  by  Bishop  McConnell  and 
the  session  adjourned. 

Morning  Session,  February  12 

The  Congress  was  called  to  order  by  Dr.  Speer,  and  hymn 
57,  "The  Church's  One  Foundation,"  was  sung.  The  morning 
invocation  was  offered  by  the  Rev.  Dr.  L.  D.  Wolf. 

The  report  of  Commission  H  on  "Message  and  Method"  was 
introduced  by  its  Chairman,  the  Right  Rev.  William  Cabell 
Brown,  of  Virginia,  and  the  report  was  then  discussed  by  the 
following : 

President  Charles  T.  Paul,  of  Indianapolis. 

Dr.  H.  C.  Tucker,  of  Brazil. 

The  Rev.  Antonio  Mazzorana,  of  Cuba. 

Mr.  Charles  D.  Hurrey,  of  New  York  City. 

Mr.  Charles  J.  Ewald,  of  South  America. 

The  Rev.  R.  F.  Lenington,  of  Brazil. 

The  Right  Rev.  Willam  F.  Oldham,  of  New  York  City. 

Dr.  S.  R.  Gammon,  of  Brazil. 

The  Rev.  C.  G.  Hardwick,  of  Panama. 

The  Rev.  L.  B.  Wolf,  of  Baltimore. 

The  Rev.  Juan  Ortz  Gonzalez,  of  Cuba. 

The  Rev.  Alvaro  Reis,  of  Brazil. 

The   Rev.  W.   B.  Allison,   of   Guatemala. 

The  Rev.  R.  Elphick,  of  Chile. 

Miss  Elisa  Cortes,  of  Argentina. 

The  Rev.  F.  A.  Barroetevena,  of  Argentina. 

The  session  closed  with  a  devotional  address  on  prayer  by 
the  Rev.  Archibald  McLean,  of  Cincinnati. 

Afternoon  Session,  February  12 
Dr.   Speer  called   the   Congress   to   order  at  3  o'clock.     The 
Rev.   Curtis  Lee  Laws   led   in  the   opening  act  of   intercession, 
after  which  the  discussion  of  the  report  of  Commission  H  was 
continued  by  the  following: 


438  MINUTES  OF  THE  CONGRESS 

The  Rev.  E.  A.  Odell,  of  Porto  Rico. 

Mr.  A.  Stuart  McNairn,  of  London. 

The  Rev.  T.  F.  Reavis,  of  Argentina. 

The  Rev.  P.  Flores  Valderrama,  of  Mexico. 

Miss  Hardynia  K.  Noroville,  of  Argentina. 

The  Rev.  Harry  Compton,  of  Panama. 

The  Rev.   Gerard  A.  Bailly,  of  Venezuela. 

The  Rev.  S.  A.  Neblett,  of  Cuba. 

Miss  Elisa  Cortes,  of  Argentina. 

Prof.  William  Adams  Brown,  of  New  York  City. 

Prof.  Eduardo  Monteverde,  of  Uruguay. 

During  a  short  devotional  intermission  the  hymn  "Hasten, 
Lord,  the  Glorious  Time,"  was  sung,  and  the  discussion  of  the 
report  was  then  resumed  by  the  following: 

Dr.  J.  Milton  Greene,  of  Cuba. 

The  Rev.  Arthur  H.  Allen,  of  New  York  City. 

The  Right  Rev.  Walter  R.  Lambuth,  of  California. 

The  Right  Rev.  Homer  C.  Stuntz,  of  South  America. 

Dr.  John  R.  Mott,  of  New  York  City. 

Miss  Ruth  Rouse,  of  London. 

Mr.  H.  E.  Ewing,  of  Argentina. 

The  Rev.  S.  G.  Inman,  of  Mexico. 

The  Chairman  of  the  Commission,  Bishop  Brown,  then  closed 
the  discussion  on  the  report  with  a  brief  summary  and  the 
session  came  to  a  close  with  prayer  by  the  Right  Rev.  Luther 
B.   Wilson. 

Evening  Session,  February  12 

The  evening  session  was  held  in  the  Union  Church  in  Balboa 
with  Mr.  Eben  E.  Olcott,  of  New  York  City,  in  the  chair.  The 
opening  invocation  was  offered  by  the  Right  Rev.  Arthur  S. 
Lloyd,  of  New  York  City,  and  was  followed  by  the  singing  of 
hymn  572,  "For  All  the  Saints." 

The  Rev.  Dr.  Fox,  of  New  York,  then  read  a  portion  of  the 
third  chapter  of  H  Timothy  and  led  the  Congress  in  prayer. 

After  an  introductory  address  by  Mr.  Olcott  and  the  singing 
of  hymn  536,  "O  Zion  Haste,"  the  Rev.  Dr.  John  Fox,  of  the 
American  Bible  Society,  gave  an  address  on  the  "Care  and  Cus- 
tody of  the  Scriptures." 

He  was  followed  by  the  Rev.  A.  R.  Stark,  of  the  British 
and  Foreign  Bible  Society,  who  spoke  on  "The  Power  of  the 
Bible  in  the  Life  of  Individuals  and  of  Nations." 

The  Rev.  James  L  Vance,  of  Nashville,  offered  prayer  and 
pronounced  the  benediction  and  the  meeting  adjourned. 

Morning  Session,  February  14 

The  session  was  called  to  order  by  Dr.   Speer  at  8  o'clock. 

After  singing  hymn  74,  "May  Jesus  Christ  Be  Praised,"   Sefior 

Martinez,    of   Chile,    read    the    scripture   lesson    from   the   third 

chapter    of    Ephesians    and    led    in    prayer.     President    Henry 


MINUTES  OF  THE  CONGRESS  439 

Churchill  King,  of  Oberlin  College,  then  presented  the  report 
of  the  Commission  on  Education. 

The  following  speakers  then  took  part  in  the  discussion  of  the 
report : 

Dr.  Edwin  G.  Dexter,  of  the  National  Institute  of  Panama. 

The  Rev.  Alvaro  Rcis,  of  Brazil. 

The  Rev.  F.  A.  Barroetevena,  of  Argentina. 

The  Rev.  Efrain  Martinez,  of  Chile. 

Mr.  Sylvester  Jones,  of  Cuba. 

The  Rev.  P.  F.  Valderrama,  of  Mexico. 

The  Rev.  Juan  Ortz  Gonzalez,  of  Cuba. 

The  Rev.  C.  E.  Bixler,  of  Brazil. 

Prof.  Gilbert  N.  Brink,  of  New  York  City. 

Dr.  W.  E.  Browning,  of  Santiago,  Chile. 

Miss  Martha  Bell  Hunter,  of  Colombia. 

The  devotional  address  was  given  by  Prof.  William  Adams 
Brown,  of  New  York  City,  his  theme  being  "Some  Lessons  to 
be  Learned  from  the  Early  Christians." 

Hymn  60,  "For  All  the  Saints  Who  from  Their  Labors  Rest," 
was  sung. 

Prof.  Brown  pronounced  the  benediction  and  the  session  ad- 
journed. 

Afternoon  Session,  February  14 

The  session  was  called  to  order  by  Dr.  Speer  at  3  :30  o'clock 
and  was  opened  with  prayer  by  Mr.  John  R.  Pepper,  of  Memphis. 
After  the  singing  of  hymn  53,  "The  Morning  Light  is  Break- 
ing," the  following  speakers  took  part  in  the  discussion  of  the 
report  of  Commission  HI: 

The  Rev.   C.   C.   Miller,   of   Mexico. 

The  Right  Rev.  A.  T.  Howard,  of  Dayton,  Ohio. 

Mr.  Joseph  Ernest  McAfee,  of  New  York  City. 

Dr.  Antonio  Orozco,  of  Mexico. 

Mr.  James  H.  Causey,  of  Denver,  Colorado. 

The  Rev.  Ed  F.  Cook,  of  Nashville,  Tennessee. 

Dr.  S.  G.  Gammon,  of  Brazil. 

Prof.  Erasmo  Braga,  of  Brazil. 

The  Rev.  John  F.  Goucher,  of  Baltimore. 

The  Rev.  William  Wallace,  of  Mexico. 

The  Rev.  Ed.  C.  Pereira.  of  Brazil. 

The  Rev.  George  H.  Trull,  of  New  York  City. 

The  Rev.  W.  H.  Rainey,  of  Peru. 

The  discussion  of  the  report  was  closed  by  President  King 
on  behalf  of  the  Commission. 

The  benediction  was  pronounced  by  the  Rev.  Charles  E.  Teb- 
betts. 

Evening  Session,  February  14 

At  8  o'clock  the  Rev.  A.  R.  Stark,  the  chairman  of  the  evening, 
called  the  meeting  to  order. 


440  MINUTES  OF  THE  CONGRESS 

Hymn  17,  "The  Son  of  God  Goes  Forth  to  War,"  was  sung  and 
the  Rev.  C.  J.  Ryder  read  Ephesians  4 :  1-10  and  led  in  prayer. 

The  chairman,  before  introducing  the  speakers  of  the  evening, 
emphasized  the  great  importance  of  the  development  of  a  national 
ministry  in  each  of  the  Latin-American  countries. 

The  Rev.  Eduardo  Carlos  Pereira,  of  Brazil,  spoke  on  "True 
Leaders  Our  Fundamental  Need." 

Hymn  60,  "For  All  the  Saints,"  was  then  sung,  after  which  the 
Right  Rev.  Homer  C.  Stuntz,  of  Argentina,  was  introduced  and 
spoke  on  "The  Price  of  Leadership." 

The  meeting  closed  with  the  singing  of  hymn  86,  "O  Love  That 
Will  Not  Let  Me  Go,"  and  the  benediction  by  Bishop  Stuntz. 

Morning  Session,  February  15 

The  Congress  was  called  to  order  at  8:30  o'clock  by  Dr. 
Speer. 

Hymn  5,  "Awake  My  Soul,"  was  sung  and  the  Rev.  J.  L. 
Ramson,  of  Jamaica,  read  the  Scripture  lesson  from  the  twenty- 
third  chapter  of  Revelations  and  led  in  prayer. 

The  report  of  Commission  IV  on  Literature  was  introduced 
by  Dr.  G.  B.  Winton,  of  Nashville,  Tennessee,  and  the  report  was 
discussed  by  the  following  speakers : 

The  Right  Rev.  Charles  B.  Colmore,  of  Porto  Rico. 

The  Rev.  A.  R.  Stark,  of  Chile. 

The  Rev.  Roberto  Elphick,  of  Chile. 

Srta.  Juana  Palacios,  of  Mexico. 

The  Rev.  John  Howland,  of  Mexico. 

The  Rev.  W.  H.  Teeter,  of  Chile. 

Miss  Clementina  Butler,  of  Providence,  Rhode  Island. 

The  Rev.  Merrit  B.  Wood,  of  Porto  Rico. 

Mrs.  L.  C.  Barnes,  of  New  York  City. 

Sr.  Gmo.  Delgado  de  Vargas,  of  Barcelona,  Spain. 

The  Rev.  A.  G.  Baker,  of  La  Paz,  Bolivia. 

Mr.  Harry  Wade  Hicks,  of  New  York  City. 

The  Rev.  John  Ritchie,  of  Peru. 

The  Rev.  W.  H.  Rainey,  of  Peru. 

The  Rev.  John  Fox,  of  New  York  City. 

The  Rev.  J,  P.  Hauser,  of  Mexico. 

The  Rev.  Alejandro  Trevino,  of  Mexico. 

Mr.  R.  E.  Magill,  of  Richmond,  Virginia. 

The  Rev.  Judson  Swift,  of  New  York  City. 

Mr.  Fleming  H.  Revell,  of  New  York  City. 

The  Rev.  H.  C.  Tucker,  of  Brazil. 

Hymn  58,  "O  Word  of  God  Incarnate,"  was  sung,  after  which 
the  Congress  listened  to  a  devotional  address  on  "The  Reality  of 
Religion,"  delivered  by  President  Henry  Churchill  King,  of  Ober- 
lin  College. 

After  the  benediction  by  President  King,  the  sesson  adjourned. 


MINUTES  OF  THE  CONGRESS  441 

Evening  Session,  February  IS 

Th«  meeting  was  called  to  order  at  8  o'clock  by  the  Right  Rev. 
Walter  R.  Lambuth,  the  chairman  for  the  evening. 

The  Congress  joined  in  the  singing  of  hymn  52,  after  which 
Dr.  Frank  K.  Sanders  led  in  prayer. 

Miss  Belle  H.  Bennett,  of  Richmond,  Kentucky,  spoke  briefly 
on  the  importance  of  work  for  wornen  and  presented  Sefiora 
Anita  Monteverde,  of  Uruguay,  whose  subject  was  "Social 
Work  Being  Done  by  the  Women  of  Uruguay."  Mrs.  John 
Rowland,  of  Mexico,  spoke  on  "The  Importance  of  Reaching 
Women  in  the  Home"  and  Miss  Florence  Smith,  of  Chile,  on 
"Latin-American  Womanhood." 

The  Right  Rev.  L.  L.  Kinsolving,  of  Brazil,  then  addressed  the 
Congress  on  "Observations  of  the  Woman  Movement  in  the 
World." 

After  the  singing  of  hymn  47,  the  benediction  was  pronounced 
by  the  Rev.  Charles  L.  Thompson,  of  New  York  City,  and  the 
meeting  adjourned. 

Morning  Session,  February  16 

The  session  was  called  to  order  at  8 :30  o'clock  by  Dr.  Speer. 

After  the  singing  of  hymn  66,  "Hail  to  the  Brightness,"  Mrs. 
W.  F.  McDowell  read  from  the  thirteenth  chapter  of  I  Corinthi- 
ans and  offered  the  morning  invocation. 

Hymn  62,  "Beneath  the  Cross  of  Jesus,"  was  sung  and  prayers 
were  offered  by  the  Rev.  W.  A.  Ross,  of  Mexico,  and  the  Rev. 
George  Alexander,  of  New  York  City. 

The  report  of  Commission  V  on  Women's  Work  was  then  in- 
troduced by  Miss  Belle  Bennett,  of  Richmond,  Kentucky,  and 
was  discussed  by  the  following  speakers : 

The  Rev.  Juan  Ortz  Gonzalez,  of  Cuba. 

Sefiorita  Elisa  Cortes,  of  Argentina. 

Mrs.  T.  S.  Pond,  of  Venezuela. 

Miss  Clarissa  H.  Spencer,  of  New  York  City. 

Miss  Annie  Coopc,  of  the  Canal  Zone. 

The  Rev.  A.  B.  Howell,  of  Cuba. 

Mrs.  W.  B.  Allison,  of  Guatemala. 

Miss  M.  I.  Orvis,  of  Texas. 

Miss  Elma  Irelan,  of  Mexico. 

Miss  Mabel  Head,  of  Nashville,  Tennessee. 

Miss  Margaret  E.  Hodge,  of  Philadelphia. 

Dean  Irene  T.  Meyers,  of  Kentucky. 

Miss  Laura  Temple,  of  Mexico. 

Mrs.  Charles  L.  Thompson,  of  New  Jersey. 

The  discussion  of  the  report  was  closed  by  Dr.  Ida  W.  Harri- 
son, of  Lexington,  Kentucky. 

After  the  singing  of  hymns  12,  "O  Zion  Haste,"  and  24,  "Blest 
Be  the  Tie,"  the  devotional  period  was  conducted  by  the  Rev. 


442  MINUTES  OF  THE  CONGRESS 

Paul  de  Schweinitz,  who  took  for  his  theme  "Christ's  Vision  of 
the  Unity  of  all  Believers." 

The  session  closed  with  the  benediction  offered  by  Dr.  de 
Schweinitz. 

Afternoon  Session,  February  16 

The  Congress  was  called  to  order  by  Dr.  Speer  at  3  :30  o'clock 
and  the  session  was  opened  by  the  singing  of  hymn  10.  The 
Rev.  George  C.  Lenington,  the  Rev.  W.  H.  Rainey,  and  Dr.  F. 
P.  Haggard  led  in  prayer. 

The  discussion  on  the  subject  "The  Training  and  Efficiency  of 
Missionaries"  was  opened  by  Dr.  Frank  K.  Sanders,  of  New 
York  City,  and  continued  by  the  following  speakers : 

The  Rev.  Juan  Ortz  Gonzalez,  of  Cuba. 

Prof.  Eduardo  Monteverde,  of  Uruguay. 

The  Rev.  George  H.  Brewer,  of  Mexico. 

The  Rev.  John  Rowland,  of  Mexico. 

Sehorita  Elisa  Cortes,  of  Argentina. 

Dr.  George  B.  Winton,  of  Nashville,  Tennessee. 

The  Rev.  Alejandro  Trevino,  of  Mexico. 

Sefior  Guillermo  Delgado  de  Vargas,  of  Barcelona,  Spain. 

The  Right  Rev.  Charles  B.  Colmore,  of  Porto  Rico. 

The  Rev.  F.  S.  Onderdonk,  of  Mexico. 

Dr.  Theodore  S.  Pond,  of  Venezuela. 

Dr.  John  W.  Butler,  of  Mexico. 

The  Rev.  George  C.  Lenington,  of  New  York  City. 

The  Rev.  W.  H.  Rainey,  of  Peru. 

Miss  Belle  Bennett,  of  Kentucky. 

The  Rev.  Robert  O.  Elphick,  of  Chile. 

Mr.  Richard  Williamson,  of  Mexico. 

The  Rev.  Robert  F.  Lenington,  of  Brazil. 

The  Rev.  Leandro  Garza  Mora,  of  Mexico. 

Mrs.  R.  W.  MacDonnell,  of  Nashville,  Tennessee. 

Mrs.  W.  A.  Ross,  of  Mexico. 

Miss  Clementina  Butler,  of  Providence,  Rhode  Island. 

The  Rev.  F.  Barroetevena,  of  Argentina. 

The  Rev.  S.  D.  Daugherty,  of  Philadelphia. 

The  Rev.  W.  A.  Ross,  of  Mexico. 

Miss  Catherine  Hodge,  of  Philadelphia. 

An  unidentified  speaker. 

The  Rev.  E.  Martinez,  of  Chile. 

The  Rev.  T.  L.  Ransom,  of  Jamaica. 

The  Rev.  E.  C.  Pereira,  of  Brazil. 

Dr.  W.  E.  Browning,  of  Chile. 

The  Rev.  Alvaro  Reis,  of  Brazil. 

Prof.  Erasmo  Braga,  of  Brazil. 

Discussion  of  the  subject  was  closed  by  Mr.  Fennell  P. 
Turner,  of  New  York  City. 

The  closing  prayer  and  benediction  was  offered  by  the  Rev, 
T.  C.  Kunzman,  of  Philadelphia. 


MINUTES  OF  THE  CONGRESS  443 

Evening  Session,  February  16 

The  session  was  called  to  order  at  8  o'clock  by  the  Right  Rev. 
Luther  B.  Wilson,  of  New  York  City. 

Hymn  22,  "Glorious  Things  of  Thee  Are  Spoken,"  and  hymn 
36,  "Fight  the  Good  Fight,"  were  sung.  The  Scripture  lesson 
was  read  by  the  Rev.  Dr.  M.  T.  Morrill,  of  Dayton,  Ohio,  who 
also  led  in  prayer. 

Bishop  VVilson  then  addressed  the  Congress  and  introduced 
Judge  Emilio  del  Toro,  of  Porto  Rico,  who  spoke  on  "The  Prin- 
ciples and  Spirit  of  Jesus  Essential  to  Meet  the  Social  Needs  of 
Our  Time." 

This  theme  was  further  discussed  by  President  Charles  T. 
Paul,  of  the  College  of  Missions,  Indianapolis. 

After  the  singing  of  hymn  8,  "O  Master,  Let  Me  Walk  With 
Thee,"  the  benediction  was  pronounced  by  Dr.  Paul  and  the 
meeting  adjourned. 

Morning  Session,  February  17 

The  meeting  was  called  to  order  by  Dr.  Speer  at  8 :30. 

Hymn  57,  "The  Church's  One  Foundation,"  was  sung  and  a 
devotional  period  was  conducted  by  Mr.  A.  Stuart  McNairn,  of 
London. 

Hymn  44,  "Come  Thou  Almighty  King,"  was  sung  and  the  re- 
port of  Commission  VIII  was  then  introduced  by  Dr.  Charles  L. 
Thompson,  of  New  York  City.  The  following  speakers  discussed 
various  phases  of  the  subject  covered  by  the  report: 

The  Rev.  S.  H.  Chester,  of  Nashville,  Tennessee. 

Dr.  Charles  S.  Macfarland,  of  New  York  City. 

The  Right  Rev.  Luther  B.  Wilson,  of  New  York  City. 

The  Rev.  E.  C.  Pereira,  of  Brazil. 

The  Rev.  Alvaro  Reis,  of  Brazil. 

The  Rev.  A.  R.  Stark,  of  Chile. 

Dr.  J.  AI.  Greene,  of  Cuba. 

The  Rev.  J.  C.  Kunzman,  of  Philadelphia. 

The  Rev.  Charles  E.  Tebbetts,  of  Richmond,  Indiana. 

Prof.  Harlan  P.  Beach,  of  Yale  University. 

Dr.  Ira  Landrith,  of  Boston. 

Dr.  James  I.  Vance,  of  Nashville,  Tennessee. 

Mr.  John  R.  Pepper,  of  Memphis,  Tennessee. 

Mr.  John  H.  Warner,  of  Brazil. 

Mr.  Fleming  H.  Revell,  of  New  York  City. 

The  Rev.  Philo  W.  Drury,  of  Porto  Rico. 

Mr.  Harry  Wade  Hicks,  of  New  York  City. 

After  the  singing  of  hymn  88,  "Dear  Lord  and  Father,"  Mr. 
W.  F.  Jordan,  of  Texas,  read  the  Scripture  lesson  from  Phil. 
3:  1-11  and  led  in  prayer. 

The  devotional  address  was  delivered  by  the  Rev.  L.  C.  Barnes, 
of  New  York  City,  who  chose  for  his  subject  "The  Recovery  of 
the  Apostolic  Conception  of  God." 


444  MINUTES  OF  THE  CONGRESS 

Prayer  was  offered  and  the  benediction   was   pronounced  by 
Dr.  Barnes  and  the  session  adjourned. 

Afternoon  Session,  t'EBRUARY  17 
A  special  meeting  was  held  previous  to  the  regular  session. 
Hymn  60,  "For  All  the  Saints,"  was  sung  and  Bishop  Wilson 

led  the  meeting  in  prayer. 

Hymn  22,  "Glorious  Things  of  Thee  Are  Spoken,"  was  sung 

and  the  Congress  then  listened  to  Dr.  W.  E.  Browning,  of  Chile, 

speaking  on   "James   Thompson  and  the  Lancastrian   School  in 

South  America." 


At  3 :30  Dr.  Speer  called  the  Congress  to  order  and  after 
"Onward,  Christian  Soldiers"  had  been  sung.  Elder  W.  H.  Spicer, 
of  Washington,  D.  C,  led  in  prayer.  The  following  members 
of  the  Congress  continued  the  discussion  of  the  report  of  Com- 
mission vni : 

Dr.  L.  B.  Wolf,  of  Bakimore. 

The  Right  Rev.  W.  C.  Brown,  of  Brazil. 

The  Rev.  Ed  F.  Cook,  of  Nashville,  Tennessee. 

The  Rev.  E.  M.  Sein,  of  Mexico. 

Dr.  John  W.  Butler,  of  Mexico. 

The  Rev.  Vincent  Ravi,  of  Cambridge. 

The  Rev.  H.  C.  Tucker,  of  Brazil. 

Dr.  John  Fox,  of  New  York  City. 

The  Rev.  C.  C.  Morrison,  of  Chicago. 

Mrs.  K.  F.  Westfall,  of  Chicago. 

The  Rev.  Samuel  R.  Gammon,  of  Brazil. 

Mr.  Marshall  C.  Allaben,  of  New  York  City. 

Prof.  William  Adams  Brown,  of  New  York  City. 

The  Rev.  F.  T.  Parker,  of  Colon. 

Miss  Ruth  Rouse,  of  London. 

The  Rev.  William  Flammer,  of  Balboa. 

The  Rev.  James  H.  McLean,  of  Chile. 

The  Right  Rev.  Francis  J.  McConnell,  of  Denver. 

Dr.  John  R.  Mott,  on  behalf  of  the  Business  Committee,  an- 
nounced that  the  Friday  Bulletin  would  contain  a  series  of  reso- 
lutions framed  with  the  view  of  carrying  forward  the  work  of 
the  Congress  and  giving  effect  to  the  findings  of  the  various 
Commissions,  and  that  these  would  be  considered  and  acted  upon 
by  the  Congress. 

The  discussion  of  the  report  was  closed  by  Dr.  Charles  L. 
Thompson,  of  New  York  City. 

After  prayer  and  benediction  by  Bishop  William  F.  Oldham 
the  meeting  adjourned. 

Evening  Session,  February  17 
The  session  was  called  to  order  at  8  o'clock  by  the  Right  Rev. 
L.  L.  Kinsolving,  of  Brazil. 


MINUTES  OF  THE  CONGRESS  445 

After  the  Congress  joined  in  singing  "The  Son  of  God  Goes 
Forth  to  War,"  prayer  was  offered  by  the  Rev.  Charles  L. 
Thompson,  of  New  York  City. 

Hymn  20,  "How  Firm  a  Foundation,"  was  sung  and  the  Rev. 
John  F.  Goucher,  of  Baltimore,  then  addressed  the  Congress  on 
"The  Triumph  of  Christianity." 

The  closing  address  on  "Conditions  in  Latin  America"  was 
delivered  by  Bishop  L.  L.  Kinsolving. 

Hymn  50,  "Fling  Out  the  Banner,"  was  sung  and  after  prayer 
and  benediction  by  Bishop  Walter  R.  Lambuth,  the  session  ad- 
journed. 

Morning  Session,  February  18 

The  Congress  was  called  to  order  at  8 :30  by  Dr.  Speer. 

After  the  singing  of  hymn  36,  "Fight  the  Good  Fight," 
Dr.  L.  G.  Abrahamson  read  the  forty-sixth  Psalm  and  led  in 
prayer. 

In  remembrance  of  the  370th  anniversary  of  the  death  of 
Martin  Luther,  the  chairman  made  a  brief  statement.  Hymn  39, 
"Ein'  Feste  Burg,"  was  sung  and  prayer  offered  by  Dr.  Vance 
and  Bishop  Kinsolving. 

The  report  of  Commission  VI,  the  Church  in  the  Field,  was 
then  presented  to  the  Congress  by  the  Right  Rev.  Homer  C. 
Stuntz,  the  chairman  of  the  Commission. 

The  report  was  discussed  by  the  following  members  of  the 
Congress : 

The  Rev.  G.  W.  Muckley,  of  Kansas  City. 

The  Rev.  C.  S.  Detweiler,  of  Porto  Rico. 

Dr.  William  Wallace,  of  Mexico. 

The  Rev.  Juan  R.  Cepero,  of  Porto  Rico. 

The  Rev.  Robert  F.  Lenington,  of  Brazil. 

Dr.  C.  J.  Ryder,  of  New  York  City. 

Mr.  J.  E.  McAfee,  of  New  York  City. 

At  this  point  in  the  discussion  the  Rev.  Leandro  Garza  Mora, 
of  Mexico,  led  in  prayer,  after  which  the  consideration  of  the 
report  was  continued  by  the  following  speakers : 

The  Rev.  Antonio  Mazzorana,  of  Cuba. 

Mr.  W.  F.  Jordan,  of  Texas. 

The  Rev.  C.  G.  Hardwick,  of  Panama. 

The  Rev.  W.  H.  Rainey,  of  Peru. 

Miss  H.  K.  Norville,  of  Argentina. 

Dr.  Ira  Landrith,  of  Boston. 

Miss  Mabel  Head,  of  Nashville,  Tennessee. 

The  Rev.  F.  A.  Barroetevena,  of  Argentine. 

Miss  Clementina  Butler,  of  Providence,  Rhode  Island. 

The  devotional  period  was  led  by  Bishop  Walter  R.  Lambuth, 
who  spoke  on  "The  Secret  of  a  Mighty  Work  of  God"  and  de- 
livered the  benediction  closing  the  session. 


446  MINUTES  OF  THE  CONGRESS 

Afternoon  Session,  February  18 

At  3  :30  the  Congress  was  called  to  order  by  Dr.  Speer. 

Hymn  62,  "Beneath  the  Cross  of  Jesus,"  was  sung  and  the 
Rev.  S.  A.  Neblett,  of  Cuba,  led  in  prayer. 

The  discussion  of  the  report  of  Commission  VI  was  then 
continued  by  the  following  speakers : 

The  Rev.  Ephrain  Martinez,  of  Chile. 

The  Right  Rev.  A.  T.  Howard,  of  Dayton,  Ohio. 

The  Rev.  S.  H.  Chester,  of  Nashville,  Tennessee. 

Mr.  Sylvester  Jones,  of  Cuba. 

Prof.  Eduardo  Monteverde,  of  Uruguay. 

Mr.  Genaro  G.  Ruiz,  of  Mexico. 

Mrs.  R.  W.  MacDonnell,  of  Nashville,  Tennessee. 

The  Rev.  John  Ritchie,  of  Lima,  Peru. 

The  Rev.  Leandro  Garza  Mora,  of  Mexico. 

Dr.  John  Howland,  of  Mexico. 

The  Rev.  Roberto  Elphick,  of  Chile. 

The  Rev.  Robert  F.  Lenington,  of  Brazil. 

The  closing  address  was  made  by  Bishop  Stuntz,  after  which 
Sefiorita  Juana  Palacios,  of  Mexico,  Mr.  J.  H.  Warner,  of 
Brazil,  and  the  Rev.  A.  R.  Stark,  of  Chile,  led  in  prayer  for  the 
churches  of  Latin  America  and  the  session  adjourned. 

Business  Session 
At  5  o'clock  the  Congress  was  called  to  order  in  business  ses- 
sion to  hear  and  act  upon  a  report  from  the  Business  Committee. 
Resolutions   extending  the   thanks   of   the   Congress   to   those 
who    have    contributed    to   the    success    of   the    gathering    were 
adopted  by  a  unanimous  rising  vote,  as  follows : 

"The  members  of  the  Panama  Congress  on  Christian  Work 
in  Latin  America  would  humbly  and  gratefully  recognize 
the  manifestations  of  the  guidance  and  power  of  God  in  the 
preparations  for  and  in  the  conduct  of  the  Congress  and  in 
the  boundless  and  compelling  opportunity  for  the  spread  of 
Christ's  kingdom  which  has  been  opened  before  us. 

"We  would  also  associate  ourselves  in  an  expression  of 
sincere  and  heartfelt  gratitude: 

"To  Colonel  Morrow,  Acting  Governor,  and  the  other 
officials  of  the  Panama  Canal  and  of  the  Panama  Railroad, 
for  their  countless  courtesies  and  for  their  generous  coopera- 
tion, which  have  made  possible  the  holding  of  this  Congress 
in  this  Zone  and  which  have  so  greatly  facilitated  its  work. 
"To  the  Minister  of  Foreign  Affairs  of  the  Republic  of 
Panama  for  his  official  recognition  and  for  his  cordial  mes- 
sage of  welcome  at  the  opening  session  of  the  Congress. 

"To  the  members  of  the  Association  of  Commerce  in 
Panama,  who  with  true  civic  spirit  and  with  belief  in  the 
unique   advantages   which   their  city   possesses  at   this   new 


MINUTES  OF  THE  CONGRESS  447 

crossroads  of  the  nations  in  the  presence  of  wondrous  works 
of  God  and  of  the  great  achievements  of  man  did  so  much 
to  cooperate  with  the  Local  Committees  in  preparing  the  way 
for  the  Congress. 

"To  the  Minister  of  Public  Instruction  and  to  Dr.  Dexter, 
the  Rector  of  the  National  Institute  of  Panama,  for  their 
kind  invitation  to  all  the  members  of  the  Congress  to  attend 
the  conference  held  under  their  auspices  Sunday  night. 

"To  William  Spencer,  Esq.,  the  Charge  d'Affaires  of  the 
American  Legation,  for  his  unfailing  helpfulness  to  the  Con- 
gress and  its  members. 

"To  the  members  of  the  twelve  Local  Committees  and  in 
particular  to  H.  A.  A.  Smith,  Esq.,  and  the  other  lay  leaders, 
for  their  untiring  and  most  efficient  service  in  the  interest 
of  the  Congress. 

"To  the  many  citizens  throughout  the  Zone  who  by  their 
generous  hospitality  and  by  their  many  other  acts  of  thought- 
ful kindness  have  so  deeply  touched  our  hearts. 

"To  the  physicians  and  surgeons  of  the  Canal  Zone  for 
their  sympathetic  and  skilful  service  to  the  Congress  as 
needed — service  rendered  as  a  personal  contribution  to  the 
success  of  the  Congress. 

"To  the  Star  and  Herald  and  El  Diario  for  the  generous 
and  conspicuous  space  which  they  have  devoted  to  th«  re- 
ports of  the  Congress  proceedings  and  for  their  apprecia- 
tive interpretation  of  its  significance.  Likewise  to  the  rep- 
resentative of  the  Associated  Press  who  has  rendered  such 
great  service  from  day  to  day  in  bringing  the  main  facts  of 
the  Congress  to  the  attention  of  the  reading  public  through- 
out the  world. 

"To  the  management  of  the  Hotel  Tivoli  for  their  uni- 
form consideration  and  willingness  to  serve  us  in  every  way 
in  their  power. 

"To  the  government  officials  and  other  local  leaders  for 
the  perfectly  managed  excursion  to  the  Canal,  a  most  in- 
structive, inspiring  and  never-to-be-forgotten  experience. 

"To  the  officers  in  command  of  the  United  States  Army 
posts,  to  the  pastors  of  all  the  Churches,  and  to  the  secre- 
taries of  the  Club  Houses  on  the  Isthmus,  for  affording  such 
splendid  opportunities  for  the  members  of  the  Congress  to 
present  the  Christian  message  at  more  than  two  score  cen- 
ters to  all  classes  and  to  all  races. 

"To  all  others  near  and  far  who,  in  common  with  those 
already  mentioned,  have  by  intercession,  by  gifts  of  money 
and  time,  or  by  sympathetic  advocacy,  augmented  the  volume 
of  interest,  the  tides  of  power  and  the  outreach  of  influence 
of  the  Congress — a  gathering  which  we  reverently  believe 
will  prove  to  be  epochal  in  the  union  and  the  on-going  o£ 
Christian  forces  on  behalf  of  Latin  America." 


448  MINUTES  OF  THE  CONGRESS 

Resolutions  recommending  the  enlargement  and  reconstitution 
of  the  Committee  on  Cooperation  in  Latin  America  were  then 
considered.  These  resolutions  as  first  formulated  by  the  Busi- 
ness Committee  were  read.  The  following  amendment  to  Sec- 
tion VI  was  then  proposed  by  the  Business  Committee,  making 
that  section  read  as  follows : 

"VI.     That  the  American  and  Canadian  section  should,  as 

may  be  desired  by  the  cooperating  bodies,  take  steps  promptly 

to  give  effect  to  the  findings  of  the  various  Commissions  in 

the  light  of  the  discussions  of  the  Congress,  so  far  as  the 

cooperation  of  the  missionary  agencies  of  the  United  States 

and  Canada  is  concerned." 

Dr.  Gammon  asked   for  a  fuller  explanation  of  the  scope  of 

the  authority  to  be  given  to  the  Committee.     Dr.  Winton  urged 

the  rejection  of  the  amendment  on  the  ground  that  it  limited  too 

much  the  functions  of  the  Committee.     Bishop  Brown  urged  its 

adoption. 

The  amendment  was  adopted  by  a  vote  of  approximately  160 
to  6. 

A  second  amendment  was  proposed  as  a  footnote  to  Section 
I,  to  read  as  follows : 

"(It  is   understood  that  the   functions  of  the  Committee 
are    consultative    and    advisory,    not    legislative    and    man- 
datory.)" 
This  amendment  was  adopted  unanimously  without  debate. 
A  third  amendment  was  proposed  to  Section  I,  paragraphs  1 
and  2: 

To  add  in  each  paragraph  after  the  words  "each  mission 
agency  of  the  United  States  and  Canada  which  is"  the  words 
"sending  and." 
This  amendment  was  unanimously  adopted. 
The  resolutions  as  thus  amended  were  then  adopted  as  a  whole 
without  dissenting  vote  as  follows : 

RESOLUTIONS 
Bv  THE  Congress  on  Christian  Work  in  Latin  America 
The  members  of  the  Panama  Congress  on  Christian  Work  in 
Latin  America  recommend: 

I.  That  the  Committee  on  Cooperation  in  Latin  America  be 
enlarged  and  reconstituted  so  as  to  consist  of  the  following : 
1.  An  American  and  Canadian  Section  composed  of 
one  representative  of  each  mission  agency  of  the  United 
States  and  Canada  which  is  sending  and  maintaining 
missionaries  in  Latin  America,  and  of  a  number  of 
coopted  members  not  exceeding  one-half  of  the  num- 
ber appointed  as  representatives  of  the  various  Ameri- 
can and  Canadian  mission  agencies,  of  which  coopted 
members  at  least  one  half  shall  be  delegates  in  at- 
tendance upon  this  Congress. 


MINUTES  OF  THE  CONGRESS  449 

2.  A  European  section  composed  of  one  representa- 
tive of  each  mission  agency  of  Great  Britain  and  of  the 
Continent  of  Europe  which  is  sending  and  maintaining 
missionaries  in  Latin  America,  and  of  a  number  of 
coopted  members  not  exceeding  one  half  of  the  num- 
ber appointed  as  representatives  of  the  various  British 
and  Continental  mission  agencies. 

3.  Ex  officio  members  consisting  of  the  chairman 
and  the  secretary  of  the  committee  or  council  repre- 
senting the  missions  and  churches  of  each  country  or 
group  of  countries  in  Latin  America. 

(Note:  It  is  understood  that  the  functions  of  the  Committee 
are  consultative  and  advisory,  not  legislative  and  man- 
datory.) 

II.  That  there  be  an  annual  meeting  of  the  American  and 
Canadian  section,  and  also  of  the  European  section. 

III.  That  the  American  and  European  sections  of  the  Com- 
mittee shall  each  have  an  Executive  Committee  numbering  ap- 
proximately one  third  of  the  total  membership  of  the  section. 

IV.  That  the  Executive  Committee  of  each  section  shall,  as 
a  rule,  meet  once  each  quarter  to  carry  out  the  general  policy 
and  instructions  of  the  section. 

V.  Owing  to  the  fact  that  the  European  missionary  societies 
with  work  in  Latin  America  have  been  unable  to  be  as  fully 
represented  at  the  Panama  Congress  as  would  have  been  the 
case  under  normal  circumstances,  the  perfecting  of  their  part 
of  the  organization  will  obviously  have  to  be  deferred  until  such 
lime  as  the  conditions  are,  in  the  judgment  of  the  European 
missionary  leaders,  favorable  for  such  action.  The  Congress 
would,  however,  express  the  earnest  hope  that  this  indispensable 
cooperation  on  the  part  of  the  European  mission  agencies  may 
he  developed  as  rapidly  as  possible. 

VI.  That  the  American  and  Canadian  section  should,  as  may 
1)C  desired  by  the  cooperating  bodies,  take  steps  promptly  to 
give  effect  to  the  tindings  of  the  various  Commissions  in  the 
light  of  the  discussions  of  the  Congress,  so  far  as  the  coopera- 
tion of  the  missionary  agencies  of  the  United  States  and  Canada 
is  concerned. 

VII.  That  the  matter  of  ways  and  means  of  common  action 
between  the  American  and  European  sections  shall  be  worked 
out  after  the  European  section  shall  have  been  organized. 

VIII.  That  the  ex  officio  members  representing  the  Latin- 
American  committees  be  regarded  as  eligible  to  attend  the  meet- 
ings of  both     the  American  and  European  sections. 

Mr.  Inman  announced  that  he  had  received  greetings  to  the 
Congress    from : 

The  Sunday  School  Union  of  Brazil. 

The  Executive  Committee  of  the  Western  Section  of  the 
World's  Presbyterian  Alliance  in  session  at  Albany,  New  York. 


450  MINUTES  OF  THE  CONGRESS 

The  Archbishop  of  the  West  Indies. 

The  Rev.  G.  R.  Heath,  of  the  Moravian  Missions  in  Puerto 
Cabo  Gracias,  Nicaragua. 

The  Rev.  W.  E.  Read  of  Guayaquil,  Ecuador. 

The  Presbyterian  Assembly  of  Rio  de  Janeiro. 

The  Rev.  C.  N.  Mitchell,  Canadian  Baptist  missionary  in  Bo- 
livia. 

Mr.  A.  E.  Turner,  of  the  Young  Men's  Christian  Association 
in  Chile. 

Prof.  Andres  Osuna,  Chairman  of  Commission  IV. 

The  Disciples  Missionary  Union,  of  New  Yorl<  City. 

The  Congregational  Church  of  Brazil. 

Mr.  William  Shaw,  of  the  World's  Christian  Endeavor  Union. 

Mr.  M.  S.  Gatierrez,  Presbyterian  missionary  in  Colombia. 

Mr.  Marion  Lawrance,  General  Secretary  of  the  International 
Sunday  School  Association. 

This  concluded  the  business  of  the  session  and  the  meeting 
was  led  in  prayer  by  the  Rev.  Dr.  Judson  Swift,  of  New  York 
City,  and  adjourned. 

Evening  Session,  February  18 

Prof.  Eduardo  Monteverde  presided  at  this  session,  wliich 
opened  by  singing  hymn  52,  "Jesus  Shall  Reign  Where'er  the 
Sun." 

Bishop  L.  L.  Kinsolving  then  led  the  Congress  in  prayer. 

After  a  brief  address  by  the  chairman,  Mr.  Fleming  IT.  l?evell 
addressed  the  Congress  on  "Work  Among  Lepers." 

Hymn  54,  "Stand  Up,  Stand  Up  for  Jesus,"  was  sung. 

The  Rev.  Alvaro  Reis,  of  Brazil,  and  the  Rev.  Dr.  Janies^  I. 
Vance,  of  Nashville,  Tennessee,  addressed  the  Congress  on  "The 
Vitality  and  Conquering  Power  of  Christianity — How  Realized 
and  Maintained." 

After  the  singing  of  hymn  20,  "How  Firm  a  Foundation,"  Dr. 
Vance  led  in  prayer  and  pronounced  the  benediction. 

Morning  Session,  February  19 

The  Congress  was  called  to  order  at  8:30  by  Dr.  Speer. 

Hymn  11,  "Look  Ye  Saints,  the  Sight  is  Glorious,"  was  sung 
and  Bishop  William  O.  Shepard  read  the  Scripture  and  led  in 
prayer. 

After  the  singing  of  hymn  4,  "Holy,  Holy,  Holy,"  the  report 
of  Commission  VII  on  the  Home  Base  was  introduced  l)y  the 
chairman  of  the  Commission,  Mr.  Harry  Wade  Hicks,  of  New 
York  City. 

The  report  was  then  discussed  by  the  following: 

Dr.  W.  E.  Browning,  of  Chile. 

Dr.  L.  G.  Abrahamson,  of  Rock  Island,  Illinois. 

The  Right  Rev.  William  F.  Oldham,  of  New  York  City. 

The  Right  Rev.  Walter  R.  Lambuth,  of  California. 


■       MINUTES  OF  THE  CONGRESS  451 

The  Rev.  M.  T.  Morrill,  of  Dayton,  Ohio. 

The  Right  Rev.  Francis  J.  McConnell,  of  Denver. 

Mr.  A.  Stuart  McNairn,  of  London. 

The  Rev.  S.  H.  Chester,  of  Nashville,  Tennessee. 

Prof.  William  Adams  Brown,  of  New  York  City. 

The  Rev.  Vernon  M.  McCombs,  of  Los  Angeles. 

Mrs.  Hallie  Linn  Hill,  of  Chicago. 

The  Right  Rev.  William  Cabell  Brown,  of  Richmond,  Vir- 
ginia. 

At  this  point  in  the  discussion,  Dr.  Dwight  Goddard  led  the 
meeting  in  prayer,  after  which  the  discussion  was  continued  by : 

The  Rev.  Ed.  F.  Cook,  of  Nashville,  Tennessee. 

The  Rev.  Arthur  H.  Allen,  of  New  York  City. 

The  Rev.  Tames  L  Vance,  of  Nashville,  Tennessee. 

The  Rev.  L.  B.  AVolf,  of  Bahimore. 

The  Right  Rev.  L.  L.  Kinsolving,  of  Brazil. 

The  Rev.  Judson   Swift,  of  New  York  City. 

The  Right  Rev.  Luther  B.  Wilson,  of  New  York  City. 

Mr.  J.  E,  McAfee,  of  New  York  City. 

The  Rev.  H.  C.  Tucker,  of  Rio  de  Janeiro. 

Mr.  Harry  S.  Myers,  of  New  York  City. 

Dr.  John  R.  Mott,  of  New  York  City. 

The  Rev.  Vincent  Ravi  then  led  in  prayer  and  the  report 
was  summed  up  by  Mr.  Hicks,  the  chairman  of  the  Commission. 

Dr.  Speer  stated  that  in  some  way  the  Congress  should  ex- 
press its  appreciation  of  the  generosity  of  the  Christian  Wom- 
an's Board  of  Missions  in  loaning  Mr.  Inman  for  the  work  of 
preparing  for  the  Congress. 

On  motion  of  Bishop  Luther  B.  Wilson,  it  was  voted  unani- 
mously that  the  Congress  extend  a  vote  of  thanks  to  Mr.  In- 
man's  Board. 

Dr.  Speer  announced  that  the  newly  constituted  Committee  on 
Cooperation  in  Latin  America  would  meet  immediately  on  the 
adjournment  of  the  Congress  to  enter  upon  its  duties. 

The  Rev.  William  Flammer  expressed  appreciation  for  pulpit 
supplies  by  the  delegates. 

The  Rev.  Alvaro  Reis  led  in  prayer  and  pronounced  the  bene- 
diction. 

Afternoon  Session,  February  19 

Dr.  Speer  called  the  Congress  to  order  at  2:30  and  hymn  55, 
"Hail  to  the  Lord's  Anointed,"  was  sung  and  Prof.  Monteverde 
led  in  prayer. 

Dr.  George  Alexander,  of  New  York  City,  addressed  the 
Congress  on  "Jesus  Christ,  the  Same  Yesterday,  Today,  and 
Forever." 

Hymn  31,  "Make  Me  a  Captive,  Lord,"  was  sung. 

Dr.  Speer  announced  that  the  rest  of  the  time  until  the  ad- 
journment of  the  Congress  would  be  spent  in  prayer.    The  first 


452  MINUTES  OF  THE  CONGRESS 

part  of  the  period  was  devoted  to  prayers  of  thanksgiving.  The 
following  led  the  Congress  in  its  thanksgiving : 

The  Rev.  G.  B.  Winton. 

The  Rev.  S.  G.  Inman. 

The  Rev.  Arthur  H.  Allen. 

The  Rev.  Charles  L.  Thompson. 

Dr.  John  F.  Goucher. 

The  Rev.  A.  McLean. 

Mr.  John  R.  Pepper. 

Bishop  Homer  C.  Stuntz. 

The   Rev.  Vincent  Ravi. 

Bishop  Luther  B.  Wilson. 

The  Rev.  W.  A.  Ross. 

Bishop  William  F.  Oldham. 

A  period  was  spent  in  silent  intercession  for  the  delegates  per- 
sonally, for  the  missionaries  on  the  field,  the  churches  on  the 
field,  the  Committee  on  Cooperation  in  Latin  America,  the  native 
ministry,  schools,  nations,  and  governments,  the  Congress  and  its 
influence.  Bishop  Brown  then  voiced  these  petitions  in  audible 
prayer. 

Hymn  24,  "Blest  Be  the  Tie  That  Binds,"  was  sung  and  the 
final  benediction  was  pronounced  by  the  Rev.  Eduardo  Carlos 
Pereira. 


GENERAL  APPENDIX  A 

OFFICIAL  DELEGATES  AND  VISITORS  TO  THE  PAN- 
AMA CONGRESS. 
DELEGATES. 
NOTE.    This  list  does  not  include  204  official  visitors  from 
Panama  City  and  the  Canal  Zone  who  were  invited  because  of 
their  community  relationship. 

THE  COMMITTEE  ON  ARRANGEMENTS. 
Rev.  L.  C.  Barnes,  D.D. 
Mr.  Harry  Wade  Hicks. 
Mr.  Charles  D.  Hurrey. 
Rev.  S.  G.  Inman. 
Rt.  Rev.  Arthur  S.  Lloyd,  D.D.* 
John   R.  Mott.  LL.  D. 
Mr.  E.  E.  Olcott.* 
Bishop  William  F.  Oldham,  D.D. 
Robert  E.  Speed,  D.D. 
Mr.  Fennell  P.  Turner.* 

INVITED  BY  THE  COMMITTEE  ON  ARRANGEMENTS. 

Miss  Belle  H.  Bennett. 

Rt.  Rev.  Wm.  Cabell  Brown,  D.D.* 

Mr.  E.  T.  Colton. 

Mrs.  Ida  W.  Harrison,  LL.  D. 

President  Henry  Churchill  King,  LL.  D. 

Rev.  Charles  Clayton  Morrison,  D.D. 

Dr.  Thornton  B.  Penfield. 

Bishop  Homer  C.  Stuntz,  D.D. 

Rev.  Charles  L.  Thompson,  D.D. 

Dr.  Horacio  F.  Alfaro  (Panama). 

Mr.  Roger  W.  Babson   (United  States). 

Mr.  James  H.  Causey   (United  States.) 

Rev.  Harry  Cotnpton  (Panama). 

Sr.  Guillermo  Delgado  de  Vargas   (Spain). 

Hon.  Emilio  del  Toro  (Porto  Rico). 


*Also  listed  elsewhere. 

453 


454  APPENDIX  A 

Dr.  Edwin  G.  Dexter   (Panama). 

Dr.  Julius  D.  Dreher  (Canal  Zone). 

Dr.  Berro  Garcia  (Uruguay). 

Mr.  S.  W.  Heald  (Panama). 

Sr.  Ernesto  T.  Lefevre  (Panama). 

Chancellor  S.  B.  McCormick,  D.D.  (United  States). 

Rev.  James  H.  McLean  (Chile). 

Mr.  J.  H.  McLean   (Canal  Zone). 

Dr.  Leopold  Melo  (Argentina). 

Senora  Anita  de  Monteverde  (Uruguay). 

Prof.  Juan  Monteverde  (Uruguay). 

Lieut.  Col.  J.  J.  Morrov^r  (Panama). 

Mr.  D.  C.  Nutting  (Canal  Zone). 

Dr.  Antonio  Orozco  (Mexico). 

Rev.  Charles  W.  Ports  (Panama). 

Rev.  Vincent  Ravi   (Italy). 

Miss  Ruth  Rouse   (England). 

Mr.  H.  A.  A.  Smith  (Canal  Zone). 

Mrs.  H.  A.  A.  Smith   (Canal  Zone). 

Mr.  Willing  Spencer  (Panama). 

Hon.  W.  E.  Tuttle,  Jr.  (Panama). 

Mr.  R.  R.  Watson  (Canal  Zone). 

Mr.  J.  M,  Weaver   (Canal  Zone). 

Mr.  A.  S.  Zinn   (Canal  Zone). 

UNITED  STATES. 

ADVENTIST. 

\.    SEVENTH-DAY  ADVENTIST  DENOMINATION. 
Mr.  D.  E.  Connerly   (Colombia). 
Mr.  A.  J.  Haysmer  (Jamaica). 
Mr.  W.  G.  Kneeland  (Panama). 
Sr.  Carlos  S.  Nicholas  (Mexico). 
Mr.  F.  H.  Raley  (Panama). 
Mr.  W.  A.  Spicer. 

BAPTIST. 

2.    AMERICAN  BAPTIST  HOME  MISSION  SOCIETY. 
Rev.  George  H.  Brewer. 
Prof.  Gilbert  N.  Brink. 
Rev.  Juan  Rodriguez  Cepero   (Porto  Rico). 
Rev.  C.  S.  Detweiler  (Porto  Rico). 
Rev.  Charles  D.  Gray.  Ph.  D. 
Rev.  A.  B.  Howell   (Cuba). 
Rev.  William  Keech   (Salvador). 
Rev.  Curtis  Lee  Laws.  D.D. 
Rev.  Alejandro  Trevino  (Mexico). 


APPENDIX  A  455 

3.  WOMAN'S    AMERICAN    BAPTIST    HOME    MISSION 

SOCIETY. 

Mrs.  L.  C.  Barnes. 
Miss  Julia  Dickerson. 
Miss  Martha  E.  Harris. 
Mrs.  Frank  J.  Miller. 
Mrs.  Katherine  S.  Westfall. 

4.  AMERICAN  BAPTIST  FOREIGN  MISSION  SOCIETY. 
Rev.  Fred.  P.  Haggard,  D.D. 

5.  FOREIGN    MISSION    BOARD,    SOUTHERN    BAPTIST 

CONVENTION. 
Mrs.  W.  J.  Neel. 

6.  HOME  MISSION  BOARD,  SOUTHERN  BAPTIST  CON- 

VENTION. 
Rev.  S.  M.  Lover idge  (Canal  Zone). 
Rev.  J.  L.  Wise  (Canal  Zone). 
Rev.    S.   Witt    (Canal   Zone). 

7.  HOME  MISSION  BOARD.  NATIONAL  BAPTIST  CON- 

VENTION OF  AMERICA. 
Rev.  R.  H.  Thorbourne   (Canal  Zone). 

CHRISTIAN. 

8.  MISSION  BOARD  OF  THE  CHRISTIAN  CHURCH. 
Rev.  D.  P.  Barrett  (Porto  Rico). 

Rev.  William  Flammer  (Canal  Zone). 
Rev.  M.  T.  Morrill,  D.D. 
Mr.  F.  R.  Woodward. 
Mrs.  F.  R.  Woodward. 

CONGREGATIONAL. 

9.  AMERICAN  BOARD  OF  COMMISSIONERS  FOR  FOR- 

EIGN MISSIONS. 
Professor  Harlan  P.  Beach,  D.D.,  F.R.G.S. 
Mr.  Dwight  Goddard. 
Rev.  John  Howland,  D.D.   (Mexico). 
Mrs.  John  Howland  (Mexico). 
Mr.  William  E.  Sweet. 

10.  AMERICAN  MISSIONARY  ASSOCIATION. 
Rev.  C.  J.  Ryder,  D.D. 

DISCIPLES. 

11.  CHRISTIAN  WOMAN'S  BOARD  OF  MISSIONS. 
Miss  Jessie  L.  P.  Brown  (Mexico). 

Miss  Elma  Irelan  (Mexico). 


456  APPENDIX  A 

Dean  Irene  T.  Myers.  Ph.D. 
Miss  Mary  Irene  Orvis. 
President  Charles  T.  Paul,  A.M. 
Rev.  Tolbert  F.  Reavis   (Argentina). 
Rev.  Merrit  B.  Wood  (Porto  Rico). 

12.  FOREIGN  CHRISTIAN  MISSIONARY  SOCIETY. 
Rev.  Archibald  McLean,  LL.D. 

13.  BOARD  OF  CHURCH   EXTENSION,  DISCIPLES  OF 

CHRIST. 
Rev.  G.  W.  Muckley. 

raiENDS. 

14.  AMERICAN   FRIENDS'   BOARD   OF   FOREIGN    MIS- 

SIONS. 
Mr.  Sylvester  Jones   (Cuba). 
Mr.  R.  Solomon  Tice  (Mexico). 
Mr.  Charles  E.  Tebbetts. 
Miss  Edith  M.  Tebbetts. 
Mr.  Clarence  G.  McClean   (Cuba). 
Sr.  Gcnaro  G.  Ruiz  (Mexico). 

LUTHERAN 

15.  LUTHERAN  SOCIETIES. 
Rev.  L.  G.  Abrahamson,  D.D. 
Rev.  Silas  D.  Daugherty,  D.D. 
Rev.  J.  C.  Kunzmann,  D.D. 
Rev.  L.  B.  Wolf,  D.D. 

METHODIST. 

16.  BOARD  OF  FOREIGN  MISSIONS,  METHODIST  EPIS- 

COPAL CHURCH. 
Rev  Federico  A.  Barroetavena   (Argentina). 
Rev.  John  W.  Butler,  D.D.  (Mexico). 
Rev.  Roberto  Elphick  (Chile). 
Rev.  John  F.  Goucher,  D.D. 
Bishop  Francis  J.  McConnell,  D.D. 
Bishop  William  O.  Shepard,  D.D. 
Mrs.  Bertha  K.  Tallon  (Argentina). 
S.  Earl  Taylor,  LL.D. 
Rev.  W.  H.  Teeter  (Chile). 
Miss  Laura  Temple  (Mexico). 
Rev.  P.  Flores  Valderrama  (Mexico). 
Dr.  C.  E.  Welch. 
Mr.  H.  B.  Williams. 
Bishop  Luther  B.  Wilson,  D.D. 


APPENDIX  A  457 

17.  WOMAN'S     FOREIGN     MISSIONARY     SOCIETY, 

METHODIST  EPISCOPAL  CHURCH. 
Miss  Carrie  J.  Carnahan. 
Srta.  Juana  Palacios  (Mexico). 

18.  BOARD  OF  HOME  MISSIONS  AND  CHURCH  EXTEN- 

SION, METHODIST  EPISCOPAL  CHURCH. 
Miss  Clementina   Butler. 
Rev.  Vernon  M.  McCombs. 
Rev.  Eucario  M.  Sein  (Mexico). 

19.  BOARD    OF    MISSIONS,    METHODIST    EPISCOPAL 

CHURCH.  SOUTH. 
Rev.  E.  E.  Clements  (Cuba). 
Rev.  Ed.  F.  Cook,  D.D. 
Mrs.  A.  W.  Ketchum. 
Bishop  Walter  R.  Lambuth,  D.D.,  M.D. 
Mrs.  William  F.  McDowell. 
Rev.  S.  A.  Neblett  (Cuba). 
Rev.  F.  S.  Onderdonk  (Mexico). 
Mr.  John  R.  Pepper. 
Mrs.  John  R.  Pepper. 
Mrs.  Edmund  Taylor. 
Rev.  George  B.  Winton,  D.D. 
Mrs.  George  B.  Winton. 

20     WOMAN'S    MISSIONARY    COUNCIL,     METHODIST 
EPISCOPAL  CHURCH,  SOUTH. 
Miss  Esther  Case  (Mexico). 
Mrs.  E.  B.  Chappell. 
Miss  Lillie  F.  Fox. 
Miss  Mabel  Head. 
Mrs.  R.  W.  MacDonell. 
Miss  Belle  Markey   (Cuba). 
Miss  Martha  Nutt. 
Mrs.  Nat.  G.  Rollins. 

MORAVIAN. 

21.  MORAVIAN  CHURCH. 
Rev.  Paul  de  Schweinitz,  D.D. 
Mrs.  Paul  de  Schweinitz. 

PRESBYTERIAN. 

22.  BOARD    OF   FOREIGN   MISSIONS    PRESBYTERIAN 

CHURCH  IN  THE  U.  S.  A. 
Rev.  George  Alexander,  D.D. 
Rev.  William  B.  Allison  (Guatemala). 
-     Rev.  C.  E.  Bixler  ( Brazil Y. 


458  APPENDIX  A 

Professor  Erasmo  Braga  (Brazil). 

Rev.  W.  E.  Browning,  Ph.D.,  D.D.  (Chile). 

Rev.  Jose  Coffin  (Mexico). 

Rev.  Samuel  Garvin. 

Rev.  A.  W.  Halsey,  D.D. 

Miss  Margaret  E.  Hodge. 

Miss   Martha  Bell  Hunter   (Colombia). 

Rev.  Robert  F.  Lenington  (Brazil). 

Rev.  Efrain  Martinez  (Chile). 

Rev.  Charles  C.  Millar,  D.D. 

Rev.  Eduardo  Carlos  Pereira  (Brazil). 

Rev.  Theodore  S.  Pond   (Venezuela). 

Rev.  Alvaro  Reis  (Brazil). 

Rev.  Francis  W.  Russell,  D.D. 

Mr.  Elias  D.  Smith. 

Miss  Florence  Smith  (Chile). 

Rev.  William  Wallace,  D.D.   (Mexico). 

Miss  Jennie  Wheeler  (Mexico). 

Mr.  Charles  S.  Williams  (Colombia). 

23.  BOARD     OF     HOME     MISSIONS,     PRESBYTERIAN 

CHURCH  IN  THE  U.  S.  A. 
Mr.  Marshall  C.  Allaben. 
Professor  William  Adams  Brown,  Ph.D. 
Rev.  .].  Milton  Greene,  D.D.   (Cuba). 
Rev.  Antonio  Mazzorana   (Cuba). 
Mr.  loseph  E.  McAfee. 
Rev.  Edward  A.  Odell  (Porto  Rico). 
Rev.  Jose  Osuna  (Porto  Rico). 
Mr.  Fleming  H.  Revell. 

24.  WOMAN'S    BOARD    OF    HOME    MISION?    OF    THE 

PRESBYTERIAN  CHURCH  IN  THE  U.  S.  A. 
Mrs.  Charles  L.  Thompson. 

25.  EXECUTIVE  COMMITTEE  OF  FOREIGN  MISSIONS, 

PRESBYTERIAN  CHURCH  IN  THE  U.  S.  A. 
Miss  Isabel  Arnold. 
Rev.  S.  H.  Chester,  D.D. 
Mrs.  S.  H.  Chester. 

Rev.  Samuel  R.  Gammon,  D.D.  (Brazil). 
Rev.  Leandro  Garza  Mora  (Mexico). 
Rev.  Juan  Ortz  Gonzales  (Cuba). 
Mr.  R.  E.  Magill. 
Rev.  W.  A.  Ross  (Mexico). 
Rev.  James  I.  Vance,  D.D. 
Mrs.  James  I.  Vance. 


APPENDIX  A  459 

PROTESTANT  EPISCOPAL 

26.  DOMESTIC  AND  FOREIGN  MISSIONARY  SOCIETY 

OF  THE  PROTESTANT  EPISCOPAL  CHURCH   IN 

THE  U.  S.  A. 
Rt.  Rev.  Wm.  Cabell  Brown,  D.D.* 
Rt.  Rev.  Charles  B.  Colmore,  D.D.  (Porto  Rico). 
Rt.  Rev.  Hiram  R.  Hulse,  D.D.  (Cuba). 
Rt.  Rev.  L.  L.  Kinsolving,  D.D.  (Brazil). 
Rt.  Rev.  Arthur  S.  Lloyd,  D.D.* 

REFORMED  CHURCH  IN  AMERICA 

27.  BOARD    OF    FOREIGN     MISSIONS    OF    THE    RE- 

FORMED CHURCH  IN  AMERICA. 
Rev.  George  C.  Lenington. 

28.  WOMAN'S  BOARD  OF  FOREIGN  MISSIONS  OF  THE 

REFORMED  CHURCH  IN  AMERICA. 
Mrs.  E.  E.  Olcott. 

UNITED  BRETHREN 

29.  FOREIGN  MISSIONARY  SOCIETY  OF  THE  UNITED 

BRETHREN  IN  CHRIST. 
Rev.  Philo  W.  Drury  (Porto  Rico). 
Bishop  A.  T.  Howard,  D.D. 

INTERDENOMINATIONAL   SOCIETIES 

30.  AMERICAN  BIBLE  SOCIETY. 
Rev,  Gerard  A.  Bailly  (Venezuela). 
Rev.  John  Fox,  D.D.,  LL.D. 

Rev.  James  Hayter  (Central  America). 

Rev.  W.  F.  Jordan. 

Rev,  H.  C.  Tucker,  D.D.  (Brazil). 

31.  AMERICAN  SEAMEN'S  FRIEND  SOCIETY. 
Rev.  Arthur  H.  Allen. 

32.  AMERICAN  TRACT  SOCIETY. 
Rev.  Judson  Swift,  D.D. 

33.  BOARD  OF  MISSIONARY  PREPARATION. 
Rev.  Frank  K.  Sanders,  Ph.D. 

34.  FEDERAL     COUNCIL     OF     THE     CHURCHES     OF 

CHRIST  IN  AMERICA. 
Rev.  Charles  S.  Macfarland,  Ph.D. 


*  Also  listed  elsewhere. 


46o  APPENDIX  A 

35.  INTERDENOMINATIONAL    COMMITTEE    OF    THE 

CENTRAL  WEST  FOR  MISSIONS. 
Mrs.  Hallie  Linn  Hill. 

36.  LAYMEN'S  MISSIONARY  MOVEMENT. 
Mr.  E.  E.  Olcott.* 

37.  MISSIONARY  EDUCATION  MOVEMENT. 
Mr.  Harry  S.  Myers. 

38.  SALVATION  ARMY. 

Adjutant  Peter  Terrace  (Canal  Zone). 

39.  STUDENT  VOLUNTEER  MOVEMENT  FOR  FOREIGN 

MISSIONS. 
Mr.  Fennell  P.  Turner.* 

40.  UNITED  SOCIETY  OF  CHRISTIAN  ENDEAVOR. 
Rev.  Ira  Landrith,  D.D. 

41.  FOREIGN   DEPARTMENT,   INTERNATIONAL   COM- 

MITTEE   OF    THE    YOUNG    MEN'S    CHRISTIAN 

ASSOCIATIONS. 
Mr.  Charles  J.  Ewald  (South  America). 
Mr.  Harry  E.  Ewing  (Argentina). 
Prof.  Eduardo  Monteverde  (Uruguay). 
Mr.  F.  M.  M.  Richardson  (Canal  Zone). 
Mr.  Archibald  J.  Scott  (Canal  Zone). 
Mr.  J.  H.  Warner  (Brazil). 
Mr.  Richard  W^illiamson  (Mexico). 

42.  FOREIGN     DEPARTMENT,     OF     THE     NATIONAL 

BOARD   OF  THE   YOUNG   WOMEN'S    CHRISTIAN 

ASSOCIATIONS 
Srta.  Elisa  Cortes  (Argentina). 
Mrs.  John  R.  Mott. 
Miss  Clarissa  H.  Spencer. 

43.  WORLD'S     WOMAN'S    CHRISTIAN     TEMPERANCE 

UNION. 
Miss  Hardynia  K.  Norville  (Argentina). 

44.  WORLD'S   SUNDAY  SCHOOL  ASSOCIATION.  , 
Rev.  George  H.  Trull. 

CANADA 

1.    CANADIAN  BAPTIST  FOREIGN  MISSION  BOARD 
Rev.  A.  G.  Baker  (Bolivia). 
Rev.  E.  T.  Fox. 
Mrs.  D.  H.  Simpson. 


*  Also  listed  elsewhere. 


APPENDIX  A  461 

GREAT  BRITAIN 

1.  BRITISH  AND  FOREIGN  BIBLE  SOCIETY. 
Rev.  William  H.  Rainey  (Peru). 

Rev.  A.  R.  Stark  (Chile). 

2.  EVANGELICAL  UNION  OF  SOUTH  AMERICA. 
Rev.  A.  Stuart  McNairn. 

Rev.  John  Ritchie  (Peru). 

3.  WESLEYAN  METHODIST  MISSIONARY  SOCIETY 
Rev.  C.  G.  Hardwick  (Canal  Zone). 

Rev.  Frederick  T.  Parker   (Canal  Zone). 

JAMAICA 

1.  CHURCH  OF  ENGLAND  IN  JAMAICA. 
Rev.  John  Luce  Ramson,  M.A. 

2.  JAMAICA  BAPTIST  MISSIONARY  SOCIETY. 
Rev.  E.  C.  Notman  (Panama). 

Mrs.  E.  C.  Notman  (Panama). 

VISITORS 
Rev.  Alexander  M.  Allan  (Colombia). 
Mrs.  William  B.  Allison  (Guatemala). 
Rev.  Hays  P.  Archerd  (Peru). 
Mrs.  Hays  P.  Archerd  (Peru). 
Mr.  G.  I.  Babcock  (Mexico). 
Rev.  Grover  C.  Birtchet  (Colombia). 
Mrs.  Grover  C.  Birtchet  (Colombia). 
Miss  E.  M.  Blackmore  (Nicaragua). 
Mr.  E.  C.  Boger  (Jamaica). 
Mr.  S.  Whittemore  Boggs. 
Mrs.  William  Adams  Brown. 
Rev.  B.  O.  Campbell  (Chile). 
Rev.  V.  C.  Carpenter  (Porto  Rico). 
Rev.  H.  R.  Carson  (Canal  Zone). 
Mrs.  Maria  K.  Carter. 
Miss  Helen  Chamberlain. 
Mrs.  M.  A.  Chamberlain. 
Rev.  David  Cole  (Canal  Zone). 
Miss  Grace  Colgate. 
Miss  Annie  Coope  (Panama). 
Miss  Elizabeth  Danskin  (Bolivia). 
Mrs.  Harry  E.  Ewing  (Argentina). 
Miss  Sara  D.  Fidlar. 
Sra.  Juan  Ortz  Gonzalez  (Cuba). 
Miss  Eleanor  Goucher. 
Mrs.  A.  W.  Halsey. 


462  APPENDIX  A 

Rev.  J.  P.  Hauser  (Mexico). 
Mrs.  J.  P.  Hauser  (Mexico). 
Miss  Carrie  A.  Hilts  (Argentina). 
Miss  Katharine  C.  Hodge. 
Miss  Mary  E.  Holliday. 
Mrs.  S.  G.  Inman. 
Mr.  J.  J.  Ireland. 
Mrs.  John  F.  Keator. 
-     Mrs.  Lucien  Lee  Kinsolving  (Brazil), 
Mr.  Charles  Kittleman. 
Mrs.  Charles  Kittleman. 
Mr.  E.  L.  Latham  (Panama). 
Mrs.  G.  W.  Muckley. 
Miss  Katharine  Olcott. 
Rev.  Alfred  Ostrom  (Porto  Rico). 
Mrs.  Frederick  T.  Parker  (Canal  Zone) 
Mrs.  Chas.  T.  Paul. 
Miss  Elizabeth  Peirce. 
Miss  Mary  Peirce 
Mrs.  Thornton  B.  Penfield. 
Mr.  Percival  S.  Penfield. 
Mrs.  Theodore  S.  Pond  (Venezuela). 
Mr.  Willard  E.  Price. 
Mrs.  R.  E.  Magill. 
Mrs.  W.  A.  Ross  (Mexico). 
Mrs.  Fleming  H.  Revell. 
Mr.  Laurence  H.  Rich. 
Miss  Katharine  Roberts. 
Mrs.  Francis  W.  Russell. 
Miss  Jeanne  Russell. 
Mrs.  Frank  K.  Sanders. 
Mr.  J.  W.  Shultz  (Costa  Rica). 
Mrs.  Emily  A.  Spencer. 
Mrs.  Judson  Swift. 
Mrs.  C.  E.  Tebbetts. 
Miss  Mary  Thomas  (Chile). 
Rev.  R.  H.  Thorbourne  (Canal  Zone). 
Mrs.  Fennell  P.  Turner. 
Sra.  P.  Flores  Valderrama  (Mexico). 
Mrs.  A.  E.  P.  Waite. 
Mrs.  John  E.  Washburn  (Bolivia). 
Mr.  E.  J.  Webster. 
Mrs.  C.  E.  Welch 
Miss  Juliette  Wilson. 
Mrs.  Luther  B.  Wilson. 
Mr.  Lucius  Woodruff. 
Miss  Helen  Youngman. 


GENERAL  APPENDIX  B 

MISSIONARY  SOCIETIES  AT  WORK  IN 
LATIN  AMERICA 

In  the  following  directory  of  Societies  it  will  be  noted  that 
the  names  of  auxiliary  Societies  follow  the  names  of  the  organi- 
zations to  which  they  are  immediately  related,  the  names  of  the 
auxiliaries  being  indented  in  each  case.  Where  the  organization 
to  which  the  auxiliary  is  related  has  its  headquarters  in  another 
country,  this  is  indicated  by  a  cross  reference. 

This  directory  of  Societies  has  been  checked  with  the  "general 
and  evangelistic"  statistical  tables.  The  statistical  tables  contain 
data  for  sending  Societies  only.  No  auxiliary  Societies  appear  in 
the  tables,  as  their  work  is  reported  in  and  included  with  the 
work  of  the  Societies  to  which  they  are  auxiliary.  The  relation 
of  this  directory  of  Societies  to  the  statistical  tables  is  indicated 
in  this  way,  that  statistics  of  the  work  of  all  sending  Societies 
listed  here  are  found  in  the  tables  for  all  countries  except  those 
marked  with  an  asterisk  (*). 

CANADA 

Societies  Appointing  and  Sending  Missionaries 

Baptist 

Canadian  Baptist  Foreign  Mission  Board.     Field :     Bolivia. 

Woman's  Baptist  Foreign  Missionary  Society  of  Eastern 
Ontario  and  Quebec.    Field :     Bolivia. 

Presbyterian 

Board    of    Foreign    Missions    of    the    Presbyterian    Church    in 

Canada.     Fields:     British  Guiana,  Lesser  Antilles  (Trinidad). 

Woman's  Foreign  Missionary  Society  of  the  Presbyterian 

Church  in  Canada — Eastern  Division.    Fields :    Those  of 

the  Parent  Board. 

Not  Denominational 

EvangeHcal  Union  of  South  America  (see  under  England). 

North    American    Council,    Evangelical    Union    of    South 
America.     Fields:     Those  of  the  Parent  Society. 
463 


464  APPENDIX  B 

Cooperating  and  Collecting  Society 
Church  of  England 

Missionary  Society  of  the  Church  of  England  in  Canada.  Field: 
Chile. 

UNITED  STATES 
Societies  Appointing  and  Sending  Missionaries 
Adventist 

Seventh-Day  Adventist  Denomination.  Fields :  Argentina,  Bo- 
livia, Brazil,  British  Guiana,  Chile,  Costa  Rica,  Cuba,  Ecuador, 
Guatemala,  Haiti,  Santo  Domingo,  Honduras,  Mexico,  Panama, 
Paraguay,  Peru,  Porto  Rico,  Uruguay,  Venezuela. 

Baptist 

American  Baptist  Home  Mission  Society.  Fields :  Cuba, 
Mexico,  Porto  Rico,  Salvador. 

Woman's  American  Baptist  Home  Mission  Society.  Fields : 
Cuba,   Mexico,   Porto   Rico. 

Foreign  Mission  Board  of  the  Southern  Baptist  Convention. 
Fields :  Argentina,  Brazil,  Mexico,  Uruguay. 

Woman's  Missionary  Union  of  the  Southern  Baptist  Convention. 
Fields:  Argentina,  Brazil,  Canal  Zone,  Cuba,  Mexico,  Uru- 
guay. „      .       ^ 

Home  Mission  Board  of  the  Southern  Baptist  Convention. 
Fields:  Canal  Zone,  Cuba. 

Foreign  Mission  Board  of  the  National  Baptist  Convention. 
Fields:  British  Guiana,  Dutch  Guiana,  Jamaica,  Haiti,  Santo 
Domingo,  Lesser  Antilles. 

Woman's  Home  and  Foreign  Mission  Board  of  the  National 
Baptist  Convention.    Fields:  British  Guiana,  West  Indies. 

Seventh  Day  Baptist  Missionary  Society.    Field:  British  Guiana. 

Brethren 

Hephzibah   Faith   Missionary   Association.     Field:    Mexico. 
Foreign   Missionary   Society   of   the    Brethren    Church.     Field: 
Argentina. 

Christian 

Foreign  Mission  Board  of  the  Christian  Church.     Field:   Porto 

Rico. 
Congregational 

American  Board  of  Commissioners  for  Foreign  Missions.  Field: 
Mexico. 

Woman's  Board  of  Missions.    Field :  Mexico. 
Woman's  Board  of  Missions  of  the  Interior.    Field:  Mex- 
ico. 
American  Missionary  Association.     Field :  Porto  Rico. 


APPENDIX  B  465 

Disciples 

Christian  Woman's  Board  of  Missions.     Fields:  Argentina,  Ja- 
maica, Mexico,  Porto  Rico. 
Foreign  Christian  Missionary  Society.    Field :  Cuba. 

Evangelistic  A ssocia tions 

Peniel  Missionary  Society.    Fields :  Bolivia,  Porto  Rico. 

Pentecost  Bands  of  the  World.    Field :  Jamaica. 

Friends 

American  Friends'  Board  of  Foreign  Missions.  Fields :  Cuba, 
Jamaica,  Mexico. 

Woman's  Foreign  Missionary  Union  of  Friends  in  Amer- 
ica.    Fields :  Those  of  the  Parent  Board. 
Board  of  Missions  of  the  Friends'  Church  of  California.    Fields : 
Guatemala,    Honduras. 

Lutheran   (Evangelical) 

Board  of  Foreign  Missions  of  the  General  Synod  of  the  Evan- 
gelical Lutheran  Church  in  the  United  States  of  America. 
Field :  British  Guiana. 

Woman's   Home   and  Foreign   Missionary  Society  of  the 

General  Synod  of  the  Evangelical  Lutheran  Church  in 

the  United  States  of  America.    Field :   South  America. 

Soutli  American   Missionary  Society  of  the  General   Synod  of 

the    Evangelical    Lutheran    Church    in   the   United    States    of 

America.     Field :  Argentina. 

Board  of  Missions   for  Latin  America  of  the  General  Council 

of  the  Evangelical  Lutheran  Church  in  North  America.    Field : 

Porto  Rico. 

Woman's   Missionary  Society  of  the  General  Council  of 
the   Evangelical    Lutheran    Church    in    North    America. 
Field :    Porto   Rico. 
Scandinavian  Alliance  Mission  of  North  America.    Field :  Vene- 
zuela. 

Methodist 

Board  of  Foreign  Missions  of  the  Methodist  Episcopal  Church. 
Fields :  Argentina,  Bolivia,  Chile,  Mexico,  Panama,  Paraguay, 
Peru,  Uruguay. 

Woman's   Foreign    Missionary   Society   of   the   Methodist 
Episcopal    Church.      Fields :    Argentina,    Mexico,    Peru, 
Uruguay. 
Board  of  Home  Missions  and  Church  Extension  of  the  Metho- 
dist Episcopal  Church.     Field:  Porto  Rico. 
Woman's  Home  Missionary  Society  of  the  Methodist  Episcopal 

Church.     Field  :  Porto  Rico. 
Board  of   Missions  of  the  Methodist  Episcopal  Church,   South. 
Fields  Brazil,  Cuba,  Mexico. 

Woman's  Missionary  Council  of  the  Methodist  Episcopal 
Church,  South.    Fields:  Those  of  the  Parent  Board. 


466  APPENDIX  B 

Home  and  Foreign  Missionary  Department  of  the  African 
Methodist  Episcopal  Church.  Fields :  Bahama  Islands,  British 
Guiana,  Haiti,  Santo  Domingo,  Jamaica,  Lesser  Antilles. 

Woman's  Parent  Mite  Missionary  Society  of  the  African 
Methodist  Episcopal  Church.    Fields :  Those  of  the  Par- 
ent Society. 
Woman's   Home  and   Foreign  Missionary   Society  of  the 
African  Methodist  Episcopal  Church.    Fields :  Those  of 
the  Parent  Society. 
General    Missionary   Board   of   the   Free    Methodist    Church   of 
North  America.     Field  :  Santo  Domingo.* 

Woman's  Foreign  Mission  Society  of  the  Free  Methodist 
Church  of  North  America.     Field:  That  of  the  Parent 
Board. 
Presbyterian 

Board  of  Foreign  Missions  of  the  Presbyterian  Church  in  the 
United  States  of  America.  Fields :  Brazil,  Chile,  Colombia, 
Guatemala,   Mexico,   Venezuela. 

Woman's  Foreign  Missionary  Society  of  the  Presbyterian 

Church.    Fields :  Those  of  the  Parent  Board. 
Woman's   Presbyterian  Board  of  Missions  of  the  North- 
west.   Fields :  Those  of  the  Parent  Board. 
Woman's  Board  of  Foreign  Missions  of  the  Presbyterian 
Church,     New    York.      Fields :    Those    of    the    Parent 
Board. 
Woman's   Occidental   Board   of   Foreign   Missions   of   the 
Presbyterian    Church.      Fields :    Those    of    the    Parent 
Board. 
Woman's  Presbyterian  Board  of  Foreign  Missions  of  the 

Southwest.     Fields :  Those  of  the  Parent  Board. 
Woman's   North  Pacific  Presbyterian  Board  of   Missions. 
Fields :  Those  of  the  Parent  Board. 
Board   of   Home    Missions   of   the   Presbyterian   Church   in   the 
United  States  of  America.    Fields:  Cuba,  Porto  Rico. 

Woman's   Board   of   Home  Missions   of  the   Presbyterian 
Church  in  the  United  States  of  America.    Fields :  Cuba, 
Porto  Rico. 
Executive  Committee  of  Foreign  Missions  of  the  Presbyterian 
Church  in  the  United  States.     Fields:     Brazil,  Cuba,  Mexico. 
Board  of  Foreign  Missions  of  the  Associate  Reformed  Presby- 
terian Church.     Field :   Mexico. 
Protestant  Episcopal 

Domestic  and  Foreign  Missionary  Society  of  the  Protestant 
Episcopal  Church  in  the  United  States  of  America.  Fields: 
Brazil,  Canal  Zone,  Cuba,   Mexico,   Porto  Rico. 

Woman's  Auxiliary  to  the  Domestic  and  Foreign  Mis- 
sionary Society  of  the  Protestant  Episcopal  Church  in 
the  United  States  of  America.  Fields:  Those  of  the 
Parent  Board. 


APPENDIX  B  467 

United  Brethren 

Foreign  Missionary  Society  of  the  United  Brethren  in  Christ. 
Field :  Porto  Rico. 

Woman's  Missionary  Association  of  the  United  Brethren 
in  Christ.     Field :  That  of  the  Parent  Society. 

Not  Denoininational 

American  Bible  Society.  Fields :  Argentina,  Bolivia*,  Brazil, 
Chile,  Colombia,  Costa  Rica*,  Cuba,  Ecuador,  Guatemala, 
Haiti,  Santo  Domingo,  Honduras*,  Mexico*,  Nicaragua*,  Pan- 
ama*, Paraguay,  Peru,  Porto  Rico,  Salvador*,  Uruguay,  Vene- 
zuela. 

Board  of  Foreign  Missions  of  the  International  Apostolic  Holi- 
ness  Union.     Fields :    British   Guiana,   Lesser  Antilles. 

Central  American  Mission.  Fields :  Costa  Rica,  Guatemala,  Hon- 
duras, Nicaragua,   Salvador. 

Christian  and  Missionary  Alliance.  Fields :  Argentina,  Chile, 
Ecuador,  Jamaica,  Porto  Rico,  Santo  Domingo. 

Ecuador  Coast  Mission.     Field:  Ecuador. 

Foreign  Department  of  the  International  Committee  of  the 
Young  Men's  Christian  Associations  of  North  America. 
Fields:  Argentina,  Brazil,  Canal  Zone*,  Chile,  Cuba,  Mexico, 
Porto  Rico,  Uruguay. 

Foreign  Department  of  the  National  Board  of  the  Young  Wom- 
en's Christian  Associations  of  the  United  States  of  America. 
Field :  Argentina. 

Gospel  Missionary  Society.     Field:  Peru.  • 

Gospel  Missionary  Union.     Field :  Ecuador*. 

Rev.  D.  M.  Stearns'  Church  and  Bible  Classes.  Field:  Porto 
Rico. 

Trustees  of  Mackenzie  College.     Field :  Brazil. 

World's  Woman's  Christian  Temperance  Union.  Field :  Ar- 
gentina. 

Cooperating  Societies 
Not  Denominational. 

American  Tract  Society.     Field :  Latin  America. 
American    Seamen's    Friend    Society.     Fields :    South    America, 

West  Indies,  Panama. 
Foreign    Sunday   School   Association   of   the   United    States   of 

America.    Fields  :  Brazil,  Mexico. 
World's   Sunday   School   Association.     Fields :    South   America, 

West  Indies,  Mexico. 

AUSTRALASIA. 

Sending  Society. 
Not  Denominational. 
Bolivian  Indian  Mission.    Field :  Bolivia. 


468  APPENDIX  B 

ENGLAND 

Societies  Appointing  and  Sending  jNIissionaries. 
Baptist. 

Baptist  Missionary  Society.  Fields :  Bahama  Islands,  Jamaica, 
Trinidad*,  Turks  Island*  and  Caicos*. 

Christian. 

Christian  Missions  in  Many  Lands.  (Sometimes  known  as 
"Plymouth  Brethren").  Fields:  Argentina,  Bahama  Islands, 
Bolivia,  Brazil,  British  Guiana,  Guatemala,  Honduras,  Lesser 
Antilles,  Mexico,  Paraguay,  Uruguay,  Venezuela. 

Church  of  England. 

Society   for  the   Propagation   of   the   Gospel   in   Foreign   Parts. 

Fields :    Bahama    Islands,    British    Guiana,    British    Honduras, 

Guatemala,   Honduras,   Jamaica*,   Lesser   Antilles,    Nicaragua, 

Venezuela. 
South  American  Missionary  Society.     Fields :  Argentina,  Chile, 

Paraguay. 

34ethodist. 

Wesleyan  Methodist  Missionary  Society.  Fields :  Bahama 
Islands,  British  Guiana,  British  Honduras,  Costa  Rica,  Haiti, 
Santo  Domingo,  Jamaica,  Lesser  Antilles,  Panama. 

Not  Denominational. 

British  and  Foreign  Bible  Society.     Fields:  Argentina,  Brazil*, 

British     Honduras*      Chile,     Colombia,     Ecuador,     Paraguay, 

Peru,  Uruguay,  Venezuela. 
Evangelical  Union  of  South  America.    Fields:  Argentina,  Brazil, 

Peru. 
London  Missionary  Society.     Field :  British  Guiana. 
San  Pedro  Mission  to  the  Indians.    Field :  Argentina*. 

Cooperating  and  Collecting  Societies. 

Church  of  England. 

Society  for  Advancing  the  Christian  Faith  in  the  British  West 
India  Islands  and  Elsewhere  within  the  Dioceses  of  Mauritius 
and  the  Leeward  Islands.    Field :  West  Indies. 

Associates  of  the  Late  Dr.  Bray.  Fields :  British  Guiana,  Hon- 
duras, West  Indies. 

Jamaica  Church  Aid  Association  in  England.     Field :  Jamaica. 

Not  Denominational. 

Religious  Tract  Society.     Field :  Latin  America. 

Association  for  the  Free  Distribution  of  the  Scriptures.     Field: 

Latin  America. 
Scripture  Gift  Mission.     Field:  Latin  America. 
Industrial  Missions  Aid  Society.     Field:  West  Indies. 


APPENDIX  B  469 

IRELAND. 

Cooperating  and  Collecting  Society. 
Church  of  England. 
5outh  American  Missionary  Society.     (See  under  England.) 

Irish   Auxiliary  of  the   South   American   Missionary   So- 
ciety.    Fields :  Those  of  the  Parent  Society. 

SCOTLAND. 

Societies  Appointing  and  Sending  Missionaries. 
Presbyterian. 

Foreign  Mission  Committee  of  the  United  Free  Church  of  Scot- 
land.    Fields  :  Jamaica,  Trinidad. 

United  Free  Church  of  Scotland's  Women's  Foreign  Mis- 
sion Committee.    Field :  Jamaica. 

A^ot  DenoniinaHonal. 

National  Bible  Society  of  Scotland.    Fields :  Argentina*,  Brazil*, 
West  Indies*. 

WALES. 

Sending  Society. 
Not  Denominational. 
Maranaho  Christian  Mission.     Field :  Brazil. 

THE  NETHERLANDS. 
Cooperating  and  Collecting  Society. 
Nederlandsch    Bijbelgenootschap    (Netherlands    Bible    Society). 
Field :  Dutch  Guiana. 

INTERNATIONAL. 

Societies  Appointing  and  Sending  Missionaries. 

Inland-South-America  Missionary  Union.       Fields :   Argentina, 

Brazil,  Paraguay. 
Moravian  Church.     Fields :   British  Guiana,   Dutch   Guiana,  Ja- 
maica, Lesser  Antilles,  Nicaragua,  Santo  Domingo. 
Salvation    Army.      Fields :    Argentina,    British    Guiana,    British 
Honduras,   Chile,  Jamaica*,   Lesser  Antilles*.    Panama,   Para- 
guay, Peru,  Uruguay. 

LATIN  AMERICA. 
Bahama  Islands. 
Bahamas  Baptist  Union.     Field :  Bahama  Islands. 
St.  John's  Native  Baptist  Society.     Field :  Bahama  Islands. 


470  "  APPENDIX  B 

British   Guiana. 
Congregational  Union  of  British  Guiana.    Field :  British  Guiana. 

Brazil. 

Congregational  Union  of   Brazil.     Field :    Brazil. 

General  Assembly  of  the  Presbyterian  Church  of  Brazil.  Field: 

Brazil. 
Independent  Presbyterian  Church  of  Brazil,    Field :  Brazil. 

Jamaica. 
Congregational  Union  of  Jamaica.     Field :  Jamaica. 
Jamaica  Baptist  Union.     Fields :   Costa  Rica,   Haiti,   Santo  Do- 
mingo, Jamaica,  Panama. 

Lesser  Antilles. 
Baptist  Church  in  Trinidad. 


APPENDIX  C  471 


MEDICAL 

ARGENTINE  REPUBLIC 

San  Pedro  Mission  to  the  Indians,  1  dispensary  with  2,000  treatments. 
Seventh-Day  Adventist  Denomination,  1  hospital. 
South  American  Missionary  Society,  1  dispensary. 

CHILE 

Salvation  Army,  1  hospital  and  2  dispensaries. 

PARAGUAY 

South  American  Missionary  Society,  2  dispensaries. 

BRAZIL 

Board  of  Missions  of  the  Methodist  Episcopal  Church,  South,  2  hospitals  with  720  patients. 
Inland-South-America  Missionary  Union,  1  dispensary. 
Maranham  Christian  Mission,  1  hospital. 

BOLIVIA 

Bolivian  Indian  Mission,  1  dispensary  with  1,800  patients  and  5,000  treatments. 

PERU 

Evangelical  Union  of  South  America,  1  dispensary. 
Seventh-Day  Adventist  Denomination,  1  dispensary. 

CENTRAL  AMERICA 

Board  of  Foreign  Missions  of  the  Presbyterian  Church  in  the  U.  S.  A.,  1  hospital  and  1  dispen- 
sary with  615  patients. 

MEXICO 

Board  of  Foreign  Missions  of  the  Methodist  Episcopal  Church,  1  hospital,  1  dispensary. 

Board  of  Missions  of  the  Methodist  Episcopal  Church,  South,  1  hospital  and  1  dispensary  with 

27,000  treatments. 
Christian  Woman's  Board  of  Missions,  1  dispensary  with  2,030  treatments. 
Seventh-Day  Adventist  Denomination,  1  dispensary. 

PORTO  RICO 

American  Missionary  Association,  4  dispensaries  with  12,000  treatments. 

Board  of  Home  Missions  of  the  Presbyterian  Church  in  the  U.  S.  A.,  2  hospitals  and  2  dispen- 
saries with  38,259  patients. 

Domestic  and  Foreign  Missionary  Society  of  the  Protestant  Episcopal  Church,  1  hospital  and 
1  dispensary. 

Foreign  Mission  Society  of  the  United  Brethren  in  Christ,  2  dispensaries  with  3,200  patients. 


472 


APPENDIX  D 


GENERAL  AND  EVANGELISTIC 


Foreign  Misbionaeibs 

COUNTRIES  AND  SOCIETIES 

a 

a 

a 
_o 

1 

T3 

e 

1 

O 

g 

a 

a 

a 

■P 

i! 

SI 

§ 

s 
i 

"O.S 

Is 

-a  B 

it 
ll 

Ghand  Totals 

2172 
206 
134 

625 

27 
158 

37 
137 
134 
132 

1  207 

272 

58 

337 

103 

166 

18 

89 

12 

30 

50 

45 

27 

733        26 

292 
24 
11 

36 

2 
14 
3 

10 

7 

221 

64 
17 
55 
12 
16 

3 
15 

3 
13 
14 

9 
10 

708 
65 
49 

168 

2 
41 
13 
54 
29 
29 

426 

90 
25 
127 
33 
44 

8 
40 

5 
10 
19 
17 

8 

413 

Mexico 

58 
54 

290 

19 
54 

8 
4 
8 

51 

Centeal  America.  Panama  and  Canal  Zone.  . 

16 
123 

4 

Cuba 

49 

Haiti  and  Santo  Domingo 

14          2 
73         - 
87         — 

43  6 

331           6 

69           2 
12           1 
91         — 
52         — 

44  3 

'    - 

8         — 
8l        - 

7!        — 

5 

10 

Lesser  Antilles 

8 

47 

South  Ambeica 

223 

57 

3 

Brazil 

64 

6 

Chile 

59 

2 

-Dutch  Guiana 

7 

3 

Peru 

9 

11 

2 

APPENDIX  D 


473 


SUMMARIES  BY  COUNTRIES 

Latin  Ambeicaks 

Stations 

Chhibtian  Communitt  and 

C0NTBIBCTION8 

■o 

§    s 

1" 

JS 
1 

"o 

^ 

£ 

i| 

:2-a 

U) 

1 

1 

ll 

1:3 

Sa 

•s 

■a 

§ 

•a 
a 

nj3 

•Sgfe 
2  §^ 

si- 

1-^   o 

S.2P 

.11 

.3 

o 

1 

o 
O 

s-g 

.S  «•< 
■5  &■< 

"3 

1 

■0 

11 

0  — 
11 

3-9m 

1 

o 

5i;o|&:H^ 

-So 

m(S 

6 

opa  0 

toEh 

^3^ 

3  859 

729 

2  512 

618 

656 

3  257 

2654 

285  703 

201  898 

3  097 

219  225 

$1136171 

669 

127 

235 

207 

64 

526 

325 

22  282 

7  960 

408 

17  505 

128  327 

183 

19 

155 

9 

52 

187 

138 

10  442 

8122 

130 

9  706 

38  798 

1765 

257 

1359 

149 

273 

1649 

1335 

159  642 

156  022 

1  510 

141  275 

478  017 

81 

15 

66 

— 

17 

92 

154 

12  665 

5  298 

99 

9  007 

4  807 

200 

54 

94 

52 

66 

320 

179 

15  639 

9  392 

224 

11092 

65  907 

56 

18 

35 

3 

14 

92 

64 

4  031 

8  013 

77 

2  808 

6  818 

472 

103 

360 

9 

70 

491 

491 

80101 

65  356 

539 

67  255 

117  895 

723 

42 

671 

10 

67 

285 

292 

35  222 

63  869 

294 

32  661 

262  852 

233 

25 

133 

75 

49 

369 

155 

12  084 

4  094 

277 

18  452 

19  738 

1342 

326 

763 

253 

267 

895 

856 

93  337 

29  792 

1  049 

50  739 

491  029 

210 

45 

132 

33 

59 

99 

90 

4  932 

1918 

152 

7  536 

109  508 

8 

— 

5 

3 

12 

2 

7 

157 

90 

10 

750 

2  357 

398 

189 

158 

51 

75 

364 

478 

49  623 

648 

474 

17  252 

229  155 

330 

27 

238 

65 

30 

160 

126 

24  029 

3  068 

122 

9  526 

41894 

148 

34 

74 

40 

28 

133 

77 

4  247 

2  046 

155 

7  709 

55  793 

45 

5 

19 

21 

5 

8 

3 

326 

58 

8 

558 

1041 

73 

8 

65 

— 

14 

78 

31 

7  786 

20  320 

47 

4  032 

14  106 

7 

— 

5 

2 

4 

3 

2 

40 

19 

4 

30 

762 

20 

4 

13 

3 

8 

11 

9 

293 

28 

20 

485 

4  041 

60 

6 

31 

23 

15 

11 

13 

781 

1  165 

26 

1322 

2  269 

32 

7 

16 

9 

8 

25 

16 

884 

427 

29 

1451 

29  384 

11 

1 

7 

3 

9 

1 

4 

139 

5 

2 

88 

719 

*  The  totals  and  sub-totals  of  the  number  of  stations  and  sub-stations  do  not  indicate  the 
number  of  cities  and  towns  in  which  mission  work  is  conducted,  inasmuch  as  many  cities  are 
occupied  by  more  than  one  agency. 


474 


APPENDIX  E 


GENERAL  AND  EVANGELISTIC 


COUNTRIES  AND  SOCIETIES 


■<.a 


Foreign  Missionaries 


hS 


.a  n 


-T3  .2 


te£ 


Grand  Totals,  Number  of  Societies. 


2172   733 


Totals,  47  American  and  Canadian  Societies .  . 

American  Baptist  Home  Mission  Society 

American  Bible  Society 

American  Board  of  Commissioners  for  For.  Miss. . . 

American  Friends'  Board  of  Foreign  Missions 

American  Missionary  Association 

Board  of  For.  Miss.,  Assoc.  Ref.  Prcsby.  Ch 

Board  of  For.  Miss.,  Gen'l  Synod,  Evan.  Luth  Cti.. 
Board  of  For.  Miss.,  Int'l  Apostolic  Holiness  Un . . . 

Board  of  For.  Miss.,  Methodist  Episcopal  Ch 

Board  of  For.  Miss.,  Presbyterian  Ch.  in  Canada. . . 
Board  of  For.  Miss.,  Presbyterian  Ch.  in  U.  S.  A. . . 
Board  of  Home  Miss.,  Methodist  Episcopal  Ch . . . , 
Board  of  Home  MLis.,  Presbyterian  Ch.  in  U.S.A. 
Board  of  Miss,  for  Latin  Am.,  Gen'l  Coun.,  Luth.. . 

Board  of  Miss.,  Friends'  Church  of  California 

Board  of  Miss.,  Methodist  Episcopal  Ch.,  South  . . . 

Canadian  Baptist  Foreign  Mission  Board 

Central  American  Mission 

Christian  and  Missionary  Alliance 

Christian  Woman's  Board  of  Missions 

Dom.  and  For.  Miss.  Soc,  Protestant  Epis.  Ch 

Ecuador  Coast  Mission 

Exec.  Com.  of  For.  Miss.,  Presbyterian  Ch.,  South . 

Foreign  Christian  Missionary  Society 

For.  Dept.,  International  Com.,  Y.  M.  C.  A 

For.  Dept.,  National  Board,  Y.  W.  C.  A 

Foreign  Mission  Board  of  the  Christian  Church. .  . . 
Foreign  Mission  Board,  National  Baptist  Conv.  . . . 
Foreign  Mission  Board,  Southern  Baptist  Conv. . . . 

Foreign  Miss.  Society  of  the  Brethren  Church 

Foreign  Miss.  Soc,  tjnited  Brethren  in  Christ 

General  Miss.  Board,  Free  Methodist  Church 

Gospel  Missionary  Society 

Hephzibah  Faith  Missionary  Association 

Home  and  For.  Miss.  Dept.,  African  M.  E.  Ch. . . . 

Home  Mission  Board,  Southern  Baptist  Conv 

Mackenzie  College,  Sao  Paulo 

Peniel  Missionary  Society 

Pentecost  Bands  of  the  World 

Scandinavian  Alliance  Miss,  of  North  America 


$2  038  675 

a  101  212 

101  261 

b  70  542 

21397 

26  858 

8  361 


a.hm  856 
26  537 
213  936 
36  734 
149  009 
30  857 

6  460 
b  339  338 

7  930 

6  20  000 
36  025 

128  292 

6  100  000 

5  144 

4  650 

6  406 
a,  6  6  029 

188  746 
6  4  000 
30  553 

135 

7 

a  31  581 
105  025 


1351 

23 
10 
10 
45 
11 
13 


10 
161 
23 
110 
10 
43 

7 
11 
126 
10 
27 
34 
30 
78 

2 
58 

2 
51 

4 

3 

10 
98 

5 

7 


26    292   708   413 


21 


1 

1 

20 

— 

1 

27 

24 

— 

1 
2 

— 

45 

2 

— 

3 
1 

- 

10 

— 

7 

11 

5 

2 

2 

2 

2 

300 


a  Not  corrected  by  Society. 
6  Approximate. 


APPENDIX  E 


475 


SUMMARIES  BY  SOCIETIES 

Latin  Americans 

Stations 

Christian  Community  and 

Contributions 

•a 

•a 

a. 

a 

a 

,^a 

.a 

i~> 

»^ 

s 

•T3 

a  S3 

•a'<3 

PS  § 
■Si 
Is 

.a 

•2^ 

a 

.2 
1 

O 

i 
•a 

3 

a 
a 

in  O, 

S-o  s^ 

1 
1 

■2 

a-3 

is 
U 

02  in 

g-9 

•^    CO 

3  9 

111 

^s 

1 

a  1  fe 

§  a 

5  « 

ja 

o 

.2  g-^ 

>> 

>>fe 

o<:o 

■g-g  I. 

S-a^ 

o.EP 

o 

<s 

"3 
1 

c3 

1 

a  as 

Si 

^1 

3 

ja 
O 

3 
(^ 

-T3 

a  ^ 

3  « 

3  859 

729 

2  512 

618 

658 

3  257 

2  654 

285  703 

201  896 

3  097 

219  225 

$1136171 

2319 

435 

1299 

585 

381 

2140 

1354 

102  979 

42  407 

1957 

94  434 

621  618 

100 

— 

96 

4 

12 

347 

123 

5  740 

— 

162 

7  197 

14  561 

57 

— 

56 

1 

5 

— 

— 

— 

— 

— 

— 

— 

24 

2 

22 

— 

3 

43 

14 

1156 

3  417 

20 

901 

5  000 

49 

4 

20 

25 

14 

39 

20 

2  363 

6  095 

49 

2  321 

3  315 

11 

7 

3 

1 

3 

7 

11 

731 

— 

10 

145 

110 

7 

7        — 

— 

4 

8 

12 

— 



1 

130 

885 

8 

1           2 

— 

— 

4 

4 

335 

— 

4 

175 

— 

8 

7 

— 

1 

6 

5 

11 

— 

— 

11 

— 

— 

388 

89 

200 

99 

25 

250 

145 

9  492 

8  877 

249 

15  540 

117  495 

375 

7 

295 

73 

7 

118 

77 

1679 

13  116 

98 

5  311 

12  171 

213 

36 

64 

113 

31 

153 

61 

5  677 

918 

121 

6  154 

10  439 

33 

6 

26 

1 

6 

32 

13 

3  128 

3  274 

83 

6  737 

5  093 

98 

23 

30 

45 

13 

137 

60 

2  733 

155 

47 

4  141 

286 

10 

1 

6 

3 

3 

17 

8 

353 

— 

15 

1400 

342 

14 

9 

5 

2 

15 

3 

400 

— 

5 

— 

— 

120 

71 

26 

23 

32 

210 

242 

17  302 

1430 

254 

13  037 

40  319 

3 

— 

1 

2 

3 

1 

3 

68 

50 

2 

70 

600 

39 

— 

38 

1 

9 

14 

25 

1598 

— 

7 

419 

— 

55 

7 

21 

27 

13 

65 

33 

1889 

573 

32 

2  168 

4  512 

45 

12 

20 

13 

10 

60 

43 

4  388 

— 

60 

3  789 

6  372 

76 

47 

13 

16 

30 

106 

— 

7  533 

— 

116 

4  111 

75  742 

74 

18 

26 

30 

20 

137 

44 

5  091 



61 

2  004 

19  268 

4 

2 

2 

1 

6 

4 

202 

— 

7 

391 

684 

22 

2 

20 

— 

12 

— 

— 

— 

— 

11 

311 

139  481 

7 

2 

4 

1 

1 
1 

18 

7 

564 

- 

1 

663 

451 

150 

64 

81 

5 

0 

24 

1 

201 

210 
1 
15 

14  560 

75 
500 

229 

1 

26 

8  965 

77  096 

11 

4 

3 

4 

1 

3 

12 

1252 

1614 

1764 

3 

— 

3 

— 

2 

1 

1 

1 
1 

141 

500 

1 
1 

82 
25 

15 

14 

6           8 

— 

1 
9 

17 

18 

1870 

24 

6 

345 

812 

26 

—         24 

2 

4 

53 

32 

7  503 

3  000 

1 

375 

8  501 

38 

3         12 

23 

1 

— 

— 

— 

— 

— 

— 

— 

3 

—           3 

— 

2 

— 

— 

— 

— 

1 

35 

— 

1 

-         - 

1 

1 
2 

- 

- 

- 

- 

- 

- 

- 

*  The  totals  and  sub-totals  of  the  number  of  stations  and  sub-stations  do  not  indicate  the 
number  of  cities  and  towns  in  which  mission  work  is  conducted,  inasmuch  as  many  cities  are 
occupied  by  more  than  one  agency. 


476 


APPENDIX  E 


GENERAL  AND  EVANGELISTIC 


COUNTRIES  AND  SOCIETIES 


^.2 


Foreign  Missionaries 


hS 


a 

s 

a 

m 

S 

:s, 

m 

•o 

1=. 

I^ 

O 

^^ 

22 


^1 


SS 


a  !»> 

11 

5-^ 


Seventh-Day  Adventist  Denomination 

Seventh- Day  Baptist  Missionary  Society 

South  American  Miss.  Soc,  Luth.  Gen'l  Synod. 

Stearns'  Church  and  Bible  Classes 

Woman's  American  Baptist  Home  Miss.  Soc.  . 
Wopaan's  Home  Miss.  Soc,  Meth.  Epis.  Ch . . . 
World's  Woman's  Christian  Temperance  Union 

Totals,  1  Australasian  Society 

Bolivian  Indian  Mission 

Totals,  10  British  Societies 

Baptist  Missionary  Society 

British  and  Foreign  Bible  Society 

Christian  Missions  in  Many  Lands 

Evangelical  Union  of  South  America 

For.  Miss.  Com.,  United  Free  Ch.  of  Scotland. 

London  Missionary  Society 

Maranham  Christian  Mission 

Society  for  the  Propagation  of  the  Gospel 

South  American  Missionary  Society 

Wesleyan  Methodist  Missionary  Society 

Totals,  3  International  Societies. 

Inland-South-America  Missionary  Union 

Moravian  Church 

Salvation  Army 

Totals,  9  Latin  American  Societies 

Bahamas  Baptist  Union 

Baptist  Church  in  Trinidad . 

Congregational  Union  of  Brazil. 

Congregational  Union  of  British  Guiana 

Congregational  Union  of  Jamaica 

General  Assembly,  Presbyterian  Ch.  of  Brazil.. 
Independent  Presbyterian  Church  of  Brazil.  . . 

Jamaica  Baptist  Union 

St.  John's  Native  Baptist  Society 


4  280 
21496 
12  303 

1884 

£500 

£500 

£47  420 

£4  109 
9  221 

11507 

c  — 

422 

223 

a  6  500 

15  438 


£2  035 
6  $40  000 


211 
2 
2 
2 
18 
4 
1 

12 

12 

454 
4 
16 
106 
53 
27 
2 
7 

71 
76 
92 

296 

13 

150 

133 

59 

1 
2 


$363 
£1692 


£199 
$1000 


42 


62 


96    119 

—       2 


o  Not  corrected  by  Society. 
6  Approximate, 
e  Self-supporting. 


24 


APPENDIX  E 


477 


SUI 

\/Lyu 

lRIE{ 

5  BY  SOCIETIES 

Latin  Amkricans 

Stations 

Chbistun  Communitt  and 

Contributions 

■o 

•a 

c. 

§ 

a 

a» 

m 

.a 

£ 

o 

1 

..1 

li 

an 

1 

to 

S 
I 

11 

a  a 

.2"" 

g 
1 
Z 

s 

S  2  £ 

il 

••    2    OD 

2* 

ii 

.a 

a 

1 

'3 

1 
g 

•i 
o 

f  (5 
la 

3  1 

'i'h 

O  H  o 

5 

-o 

ill 

.2-- 

II 

6 

.2  "■< 

1 

II 

a  c3 

H 

a 

^H& 

-So 

ra« 

o 

fa 

J3   =«j„ 

s 

3=5 

^^^ 

198 

7 

162 

29 

38 

83 

111 

5  154 

384 

254 

5  800 

$76  000 

2 

— 

1 

1 

1 

— 

1 

37 

4 

1 

38 

104 

— 

— 

— 

— 

1 

1 

14 

1 

1 

40 

15 

2 

40 

200 

30 



1 

29 



_ 











8 

— 

1 

7 

1 
1 

z 

z 

z 

— 

— 

— 



2 

_ 

1 

1 

4 

_ 

_ 

4 

6 

1 

130 

50 

2 

— 

1 

1 

4 

— 

— 

4 

6 

1 

130 

50 

1025 
26 
17 

82 

932 
25 
11 

11 

167 

1 

5 

35 

19 

591 

621 

82  074 

105  018 

551 

56  384 

341  782 

- 

6 

5 

10 

4 

18 

678 

- 

20 

394 

4  296 

120 

24 

96 

— 

14 
1 

87 

75 

13  294 

28  049 

101 

12  069 

47  505 

140 

16 

124 

z 

1 
32 

2 
63 

3 
95 

18  496 

32  471 

— 

— 

30  062 

12 

— 

7 

5 

10 

12 

13 

— 

— 

15 

490 



711 

42 

669 

— 

49 

412 

413 

49  606 

44  498 

415 

43  431 

259  919 

321 

61 

249 

21 

73 

195 

100 

25  969 

50  345 

170 

25  341 

50  773 

3 

— 

3 

— 

3 

2 

— 

21 

12 

4 

150 

284 

37 

246 

1 

40 

188 

98 

25  849 

50  209 

164 

25  090 

50  773 

34 

14 

— 

20 

30 

5 

2 

99 

124 

2 

101 

— 

192 

161 

31 



31 

331 

579 

74  677 

4120 

418 

42  936 

121948 

7 

3 

4 

— 

1 

32 

29 

2  010 

— 

29 

2  380 

1200 

10 

— 

10 

— 

1 

9 

10 

1092 

— 

9 

752 



9 

9 

— 

— 

— 

— 

15 

2  000 

— 

— 

— 

— 

7 

7 

— 

— 

2 

44 

46 

4  053 

318 

46 

4  130 



4 

2 

2 

— 

6 

25 

30 

3  473 

342 

40 

.    3  638 

8  038 

67 

67 

— 

— 

— 

— 

99 

14  000 

— 

49 

1633 

60  000 

20 

20 

— 

— 

— 

— 

61 

7  000 

— 

— 

— 

— 

41 

41 

— 

— 

22 

221 

228 

34  681 

3  460 

213 

27  516 

51710 

27 

12 

15 

— 

— 

— 

61 

6  368 

— 

32 

2  887 

1000 

*  The  totals  and  sub-totals  of  the  number  of  stations  and  sub-stations  do  not  indicate  the 
number  of  cities  and  towns  in  which  mission  work  is  conducted,  inasmuch  as  many  cities  are 
occupied  by  more  than  one  agency. 


478 


APPENDIX  F 


GENERAL  AND  EVANGELISTIC 


COUNTRIES  AND  SOCIETIES 


FoHBiGN  Missionaries 


hS 


£^ 


Ifi 


as? 


5^ 


MEXICO 


Grand  Totals,  16  Societies 

American  Societies 
Totals,  15  American  Societies . 


•American  Baptist  Home  Mission  Society .... 
American  Bd.  of  Commissioners  for  For.  Miss. 
American  Friends'  Board  of  Foreign  Missions. 
Board  of  For.  Miss.,  Assoc.  Ref.  Presby.  Ch. . 
Board  of  For.  Miss.,  Metliodist  Episcopal  Ch . 
Board  of  For.  Miss.,  Presby.  Ch.  in.  U.  S.  A. . 
Board  of  Miss.,  Methodist  Epis.  Ch.,  South . . 

Ciiristian  Woman's  Board  of  Missions 

Dora,  and  For.  Miss.  Soc,  Prot.  Epis.  Ch.  . . . 
Exec.  Com.  of  For.  Miss.,  Presby.  Ch.,  South. 
For.  Dept.,  International  Com.,  Y.  M.  C.  A. . 
For.  Miss.  Board,  Southern  Baptist  Convention 

Hephzibah  Faith  Missionary  Association 

Seventh-Day  Adventist  Denomination 

Woman's  American  Baptist  Home  Mission  Soc 

British  Society 
Christian  Missions  in  Many  Lands 


206 


201 

5 
10 
15 
13 
24 
19 
16 
15 
19 
11 

7 
29 

1 
15 

2 


58 


24 

65 

21 

63 

1 

2 

1 

3 

— 

4 



2 

— 

6 

1 

7 

— 

8 

— 

4 

7 

1 

1 

4 

r> 

2 

— 

13 

5 

7 

3 

2 

CENTRAL   AMERICA,    PANAMA    AND 
CANAL  ZONE  § 

Grand  Totals,  15  Societies 

American  Societies 

Totals,  9  American  Societies 

•American  Baptist  Home  Mission  Society  a 

•American  Bible  Society  b 

Board  of  For.  Miss.,  Methodist  Epis.  Ch.  c 

Board  of  For.  Miss.,  Presby.  Ch.  in  U.  S.  A.  d. . . 


134 


4 

11 

49 

3 

8 

28 
2 
1 

- 

2 
3 

*  Data  not  corrected  by  Society. 

§  Although  very  desirable,  it  has  been  found  impossible  to  distribute  the  statistics  for  Cen- 
tral America,  Panama  and  the  Canal  Zone.  A  large  part  of  the  work  here  itemized  is  conducted 
in  the  Canal  Zone  and  in  the  immediate  vicinity  in  the  Republic  of  Panama,  and  helps  to  give 
the  impression  that  Central  America  is  much  more  adequately  occupied  than  is  really  the  case. 

a.  San  Salvador. 

6.  Canal  Zone,  Costa  Rica,  Guatemala,  Honduras,  Nicaragua,  Salvador. 

c.  Canal  Zone,  Panama.  d.  Guatemala. 


APPENDIX  F 


479 


BY   COUNTRIES  AND   SOCIETIES 


Latin  Americans 


% 

OQ 

03 

T3 

■ 

o 

B 

ir- 

o 

3  S  , 


E  fc 


■St3 


J-  .s       XJ- 


i^Sl^H^ 


569 

127 

569 

127 

26 

— 

24 

2 

16 

3 

7 

7 

188 

31 

iir 

32  i 
14 
30 
35 
10 
311 


235 


235 

26 

22 

5 


26 


207 
207 


Stations 


^S 


.2^ 


Chbistian  Communttt  and  Contributions 


iaj2 
£  a 


1 


64 


526 


523 

39 

43 

10 

8 

117 
92 

105 

7 

22 

42 


325 

22  282j 

321 

22  282 

17 

1307 

14 

1156 

6 

729 

12 

— 

63 

3  407 

37 

3  961 

111 

6  451 

9 

600 

1906 

14 

1234 

7  960       408      17  505 


7  960 
3  417 


3  802 
741 


34 


12461 


408 

34 
20 

111 
a\\ 
86 
68 
87 
10 
23 
21 
3 
32 


gal 


17  505 

1320 

901 

170 

a  130 

4  218 

2  591 

4  850 

631 

419 

1005 

91 

904 


$128  327 


128  327 

3  175 

5  000 
a  25 

885 
32  072 

6  235 
1329 

44  209 

6  008 

b  25  720 

1529 


181 

27       — 


26 


285 


275 


2  050 


183 


19 


155 


62 


187 


138 


10  442 


4  560 
321 


127 
411 


8122 


287 


261 


130 


9  706 


2  641 

166 


215 
620 


$38  798 


14  691 

c  14 


a.  Partial  data. 

6.  Total  receipts  of  Associations. 

c.  Partial  data. 


48o 


APPENDIX  F 


GENERAL  AND  EVANGELISTIC 


COUNTRIES  AND  SOCIETIES 


CENTRAL  AMERICA,  Etc.— Continued 
American  Societies— Continued 

Board  of  Missiona,  Friends'  Ch.  of  California  e 

'Central  American  Mission/ 

Dom.  and  For.  Miss.  Soc,  Prot.  Epis.  Ch.  e.  . 
*Home  Miss.  Board,  Southern  Baptist  Conv.  g. 
Seventh-Day  Adventist  Denomination  h. . . . 

British  Societies 

Totals,  3  British  Societies 

Christian  Missions  in  Many  Lands  e 

*  Society  for  the  Propagation  of  the  Gospel  i. 
*Wesleyan  Methodist  Missionary  Society;  . . 

International  Societies 

Totals,  2  International  Societies 

Moravian  Church  k 

•Salvation  Army  I 

Latin  American  Society 

Jamaica  Baptist  Union  m 


FoBEiGN  Missionaries 


as 

^ 

§ 

1 

g 

2 

S 

s 

§ 

a 

s 

■a 

c 

'1 

-a 

la 

s 

O 

Sis 

'55  c 


11 

4 

27 

1 

2 

4 

4 

— 

6 

3 

— 

12 

5 

1 

21 

12 

1 

2 

— 

1 

2 

2 

— 

17 

10 

— 

31 

18 

_ 

19 

9 

— 

12 

7 

— 

2 

1 

- 

sS 


BAHAMA  ISLANDS 
Grand  Totals,  6  Societies 


American  Society 

Home  and  For.  Miss.  Dept.,  African  M.  E.  Ch. 
British  Societies 

Totals,  3  British  Societies 

Christian  Missions  in  Many  Lands 

•Society  for  the  Propagation  of  the  Gospel . . . . 
*WesIeyan  Methodist  Missionary  Society 


Latin  American  Societies 

Totals,  2  National  and  Indigenous  Societies. 

Bahamas  Baptist  Union 

St.  John's  Native  Baptist  Society 


27 


19 
1 

17 

6 
11 

- 

2 

2 

- 

2 

2 

2 

2 

1 
1 

- 

- 

- 

*  Data  not  corrected  by  Society. 

e.  Guatemala,  Honduras.       /.  Guatemala,  Honduras,  San  Salvador,  Nicaragua,  Costa  Rica. 
g.  Canal  Zone.       h.  Panama,  Guatemala,  Honduras,  Costa  Rica, 
i.  Guatemala,  Honduras,  Nicaragua,  British  Honduras. 
j.  Panama,  Costa  Rica,  British  Honduras.        k.  Nicaragua. 
/.  Canal  Zone,  Panama,  British  Honduras.         m.  Panama,  Costa  Rica. 


APPENDIX  F 


481 


BY  COUNTRIES  AND 

SOCIETIES 

Latin  Americans 

Stations 

Christian 

COMMUNITT   AND 

Contributions 

■a 

-2 

0. 

^ 

g 

a 

00 

•s 

a 
-3 

••1 

■^2 

.3 

> 

'a 
'S 

2 

i 
■3 

a 

3 

5t3   =« 

0 
% 

SJ2 

il 

CO    CQ 

1-3 

li 

111 

0 
"0 

§ 
•3 
-a 

|4^ 

1  c  ?  0 

11 
S  0 

CC25 

0 

0 

-g   eg..  . 

ora'S 

-a 
a 

-s-s 

14 

9 

0 

2 

15 

3 

400 

5 

$— 

3£ 

— 

38 

1 

9 

14 

25 

1598 

— 

7 

419 

— 

— 

— 

— 

4 

7 

— 

729 

— 

7 

437 

4  927 

2 

— 

2 

— 

3 

7 

6 

629 

— 

a  1 

a  375 

3  626 

10 

1 

9 

5 

5 

10 

345 

26 

14 

409 

4  821 

40 

5 

35 

10 
1 

53 

62 

3  331 

2  917 

49 

4  181 

16  830 

1 
39 

i|    — 

4!        35 

2 

7 

3 

50 

5 

57 

3  331 

6  2  917 

49 

4  181 

16  830 

45 

\ 
5!        40 

_ 

12 

39 

12 

1  735 

4  849 

20 

2  569 

7  277 

45 

5         40 

6 
6 

39 

12 

1735 

4  849 

20 

2  569 

7  277 

5 

5        — 

- 

1 

10 

11 

816 

69 

8 

315 

- 

81 

15 

66 

- 

17 

92 

1 

i 

154 

1 

63 

12  665 

5  298 

99 

9007 

$4  807 
27 

2  580 

47 

_ 

47 

_ 

15 

2 

7 

60 

4  287 

5  298 

38 

3  740 

41 

_ 

41 



21 

28! 

1364 

3  349 

' 

1 

2  580 

ti 

~ 

6 

— 

ti 

39 

35 

2  923 

1  949 

38 1 

3  740| 

— 

34 

IS 

19 



1 

32 

90 

8  378 

_ 

61 : 

5  267 

2  200 

7 

3 

4 

— 

1 

32 

29! 

2  010! 

— 

29; 

2  380 

1200 

27 

12 

15i 

— 

—1 

— 

611 

6  3681 

— 

321 

2  887 

1000 

a.  Partial  data. 
6.  Honduras  only. 


482 


APPENDIX  F 


GENERAL  AND  EVANGELISTIC 


Foreign  MissioN.\niEa 

COUNTRIES  AND  SOCIETIES 

a 

0  V 

^§ 

§ 
a 

■s 
6 

1 

s 

4  a 
■ft 

m 

0 

1=1 
a 

B 
Is 

-0  ra 

a  a 

CUBA 
American  Societies 

158 

8 
4 
18 
11 
36 
27 
11 
2 
4 
10 
18 

54 
5 

2 
6 
4 
16 
11 
2 
1 

4 
3 

- 

14 
3 
1 

1 
1 

2 

@ 

41 

1 
6 
3 
14 
1 
3 
1 
2 
4 
6 

49 

•American  Baptist  Home  Mission  Society 

American  Friends'  Board  of  Foreign  Missions 

Board  of  Home  Miss.,  Presby.  Ch.  in  U.  S.  A 

Board  of  Miss.,  Methodist  Epis.  Ch.,  South 

Dom.  and  For.  Miss.  Soc,  Prot.  Epis.  Ch 

Exec.  Com.  of  For.  Miss.,  Presby.  Ch.,  South, . . . 

6 
4 
6 
14 
5 

For.  Dept.,  International  Com.,  Y.  M.  C.  A 

*Home  Mission  Board,  Southern  Baptist  Conv. .  . 

9 
3 

Woman's  American  Baptist  Home  Miss.  Soc 

'1    - 

9 

HAITI  AND  SANTO  DOMINGO 

37         14 

23          7 

!■          1 

2 
2 

2 

3 
3 

1 

1 
1 

13 

7 

1 
4 
2 

5 
1 

5 

American  Societies 

4 



Dom.  and  For.  Miss.  Soc,  Prot.  Epis.  Ch 

*For.  Miss.  Board,  National  Baptist  Conv 

General  Miss.  Board,  Free  Methodist  Ch 

Home  and  For.  Miss.  Dept.,  African  M.  E.  Ch..  . 

1 
7 
8 
6 

2 
3 
1 

4 

British  Society 

*Wesleyan  Methodist  Missionary  Society 

International  Society 

12 

6 

1 

Latin  American  Society 

2i         1 

1 

•  Data  not  corrected  by  Society. 

t  Work  is  being  transferred  to  the  Moravians. 


APPENDIX  F 


483 


BY  COUNTRIES  AND 

SOCIETIES 

Latin  Americans 

Stations 

Christun  Community  and 

Contributions 

-3 

"2 

a, 

% 

1 

a 
■a 

a 
a 

S 

'<=■% 

111 

§ 

11 

.g 

li 

a 
.2 
"a 

•| 

6 

I 
1 

.1 

a  ja 

Is 

0 
.a 
S 

111 

1 

a 
0 

0  ?,  0 

.2-- 

J3 

0 

5 

.a  |< 

Off!  0 

1 

a  c3 

0  eS     • 

200 

54 

94 

52 

56 

320 

179 

15639 

9  392 

224 

11092 

$65  907 

38 
3 
15 

— 

35 
3 
6 

3 

4 
2 
6 

144 

52 

1768 

— 

56 

2  422 

6  454 



0 

10 

6 

285 

5  400 

22 

1273 

1535 

31 

19 

3 

9 

4 

38 

26 

195 

155 

23 

1822 

112 

36 

16 

8 

12 

12 

41 

63 

3  894 

794 

58 

3  153 

12  379 

11 

10 

1 

— 

9 

23 

— 

1715 

— 

32 

1057 

12  441 

21 

7 

3 

11 

4 

7 

8 

605 

— 

12 

777 

2  027 

4 

2 

2 

— 

1 

6 

4 

202 

— 

7 

391 

684 

1 

— 

1 

— 

1 

— 

— 

— 

— 

1 

33 

0  23  000 

24 

— 

22 

2 

1 

46 

26 

6  874 

3  000 

— 

— 

4  875 

14 
2 

- 

10 

4 
2 

3 
9 

5 

4 

101 

43 

13 

164 

2  400 

56 

18 

35 

3 

14 

92 

64 

4  031 

8  013 

77 

2  808 

$6  818 

37 

14 

21 

2 

8 

32 

15 

2  282 

582 

44 

1  237 

4116 

3 

— 

3 

— 

1 

1 
2 

— 

1 



55 
1250 

— 

— 

— 

— 

15 

13 

- 

2 

18 

— 

23 

544 

2  631 

3 



3 





1 

141 

500 

1 

82 

15 

9 

1 

8 

— 

3 

5 

5 

561 

24 

6 

345 

785 

7 

— 

7 

— 

1 

9 

8 

275 

58 

14 

266 

685 

15 

1 

14 

- 

5 

29 

34 

993 

5  984 

15 

722 

2  702 

3 

2 

- 

1 

- 

4 

2 

187 

1  257 

2 

500 

- 

1 

1 

- 

- 

1 

27 

13 

569 

190 

16 

349 

- 

a.  Total  receipts  of  Associations. 


484 


APPENDIX  F 


GENERAL  AND  EVANGELISTIC 


Foreign  Missionaries 

COUNTRIES  AND  SOCIETIES 

a 

s'i 

S 

g 
1 

•s 

a 
1 

-a 
g 

a 

0 
a 

i! 

■g  a 
§1 

0 
a 
a 

-a  00 

Si 

:§§ 

1=^ 

JAMAICA 

137 

28 
12 
3 

73 

- 

1 

54i       10 

American  Societies 

1 

!    = 

11       — 

9 

2 

2 
1 

14 

2 
12 

10 
21 

10 

American  Friends'  Board  of  Foreign  Missions 

8 
1 

6          3l        — 

•For.  Miss.  Board,  National  Baptist  Conv 

Home  and  For.  Miss.  Dept.,  African  M.  E.  Ch.. . 
Pentecost  Bands  of  the  World 

British  Societies 

4;          2 
2|          1 
1;        — 

41         27 

1 

41           2:         — 



For.  Miss.  Com.,  United  Free  Ch.  of  Scotland  a. . 
*Wesleyan  Methodist  Missionary  Society 

International  Society 

25!         13 
12         13 

20j        10 

i 

48        27 
101          5 

- 

Latin  American  Societies 

Totals,  2  National  and  Indigenous  Societies 

- 

38;        22         - 

— 1        16 



LESSER  ANTILLES 

134 

30 
8 

18 
2 
2 

79 

19 
2 

36 
22 

87 

15 

4 
8 
2 

1 

58 

1 
35 
22 

10        29          8 

American  and  Canadian  Societies 

Totals,  4  American  and  Canadian  Societies 

Bd.  of  For.  Miss.,  Intemat'l  Apos.  Holiness  U'n.. 

Board  of  For.  Miss.,  Presby.  Ch.  in  Canada 

*For.  Miss.  Board,  National  Baptist  Conv 

Home  and  For.  Miss.  Dept.,  African  M.  E.  Ch. . . 

British  Societies 

2          9          4 

—  3          1 
2          5          3 

—  1         - 
8          9          4 

8l          8          3 

For.  Miss.  Com.,  United  Free  Ch.  of  Scotland 

'Society  for  the  Propagation  of  the  Gospel 

*Wesleyan  Methodist  Missionary  Society 

1 

1 

*  Data  not  corrected  by  Society, 
a.  Includes  data  for  the  Presbyterian  Church  of  Jamaica. 


APPENDIX  F 


485 


BY  COUNTRIES  AND 

SOCIETIES 

L 

\TIN  AmBEICANS 

Stations 

Christun  Commtjnitt  and 

Contributions 

-0 

■0 

a. 

0 

.^ 

.a 

63 

«M 

a 

a  2f° 

Tii  a 

'i  s 

^2 

.a 
> 

0 

6 

.1 
I 

a 

a  j2 

11 

St3  M 

0 
1 

s 

S-2 

ii 

11 

i-9 

0  a- 

-3 

c5 

ill 

0  S  0 

a  e 
•2-s 

J  i 

1 1 

0 

0 

"3 

.a  g<i 
.a'-s  — 

1 
1 

-s-s 

a  « 

0  a    • 

472 

103 

380 

9 

70 

491 

491 

80101 

65  358 

539 

67  255 

$117  895 

44 

14 

21 

9 

12 

51 

41 

5  846 

695 

44 

3  650 

5  777 

18 

1 

0 

8 

5 

19 

S 

1349 

695 

16 

878 

1755 

3 

— 

3 

— 

1 

2 

3 

359 

— 

3 

597 

585 

17 

8 

9 

— 

3 

22 

25 

3  183 

— 

25 

2  175 

3  437 

5 
1 

5 

— 

1 

1 
1 

8 

5 

1055 

— 

~~ 

— 

330 

43       287 

_ 

23 

1 
13 

208 

198 

30  952 

53  654 

233 

28  324 

38  030 

llfi 

22         94!        — 

77 

70 

12  373 

27  627 

90 

11411 

38  030 

214 

21        193         — 

9 

131 

126 

18  579 

26  027 

143 

14  913 

— 

59 

9         50        — 

10 

23 

20 

6434 

7  484 

33 

6  791 

14  340 

39 

37          2        - 

25 

209 

234 

36  769 

3543 

229 

30  490 

59  748 

4 

2          2         — 

5 

25 

30 

3  473 

342 

40 

3  638 

8  038 

35 

35,        -         - 

20 

184 

204 

33  296 

3  201 

189 

26  852 

51710 

723 

42 

871 

10 

87 

285 

292 

35  222 

63  869 

294 

32  661 

$262  852 

299 

14 

275 

10 

11 

79 

88 

1  612 

12  762 

87 

4  373 

7  412 

7 

7 

— 

— 

5 

4 

9 

— 

— 

11 

— 

— 

292 

7 

275 

10 

4 

1 
1 

72 

76 

1358 

12  762 

76 

4  373 

7  412 

- 

- 

- 

- 

3 

3 

254 

- 

- 

- 

325 

18 

307 

— 

44 

7 

1 

157 

164 

23  398 

35  835 

139 

16  936 

241  536 

4 

2 

2 



10 

5 

921 

422 

11 

658 

9  475 

26 

1 

25 

— 

18 

21 

40 

3  42S 

29  122 

— 

— 

27  143 

295 

15 

280 

— 

17 

126 

119 

19  048 

6  291 

128 

16  278 

204  918 

486 


APPENDIX  F 

GENERAL  AND  EVANGELISTIC 


COUNTRIES  AND  SOCIETIES 


Foreign  Missionaries 


T3 

a 

c« 

a 
so 
•3 

g 

s 

ii 

•3  « 

9 

0 

IS 

O    M 

.S  =« 


ij 


LESSER  ANTILLES— Continued 
International  Society 
Moravian  Church 


Latin  American  Society 
Baptist  Church  in  Trinidad 


PORTO  RICO 

American  Societies 

Totals,  17  American  Societies 

•American  Baptist  Home  Mission  Society 

•American  Bible  Society 

American  Missionary  Association 

Board  of  Home  Miss.,  Methodist  Epis.  Ch 

Board  of  Home  Miss.,  Presby.  Ch.  in  U.  S.  A. .  , . 
Bd.  of  Miss,  for  Latin  America,  Gen.  Coun.,  Luth 

Christian  and  Missionary  AlHance 

Christian  Woman's  Board  of  Missions 

Dom.  and  For.  Miss.  Soc,  Prot.  Epis.  Ch 

For.  Dept.,  International  Com.,  Y.M.C.A 

Foreign  Mission  Board  of  the  Christian  Ch 

For.  Miss.  Soc,  United  Brethren  in  Christ 

*Peniel  Missionary  Society 

Seventh-Day  Adventist  Denomination 

Stearns'  Church  and  Bible  Classes 

Woman's  American  Baptist  Home  Miss.  Soc 

Woman's  Home  Miss.  Soc,  Meth.  Epis.  Ch 


132 

6! 


ARGENTINA 

Grand  Totals,  17  Societies 

American  Societies 

Totals,  1 1  American  Societies 

•American  Bible  Society 

Board  ef  For.  Miss.,  Methodist  Epis.  Ch 

Ciiristian  and  Missionary  Alliance 

Christian  Woman's  Board  of  Missions. . 


272 

69 

2 

54 

114 

30 

2 

20 

2 

1 

— 

— 

29 

10 

— 

1 

11 

5 

— 

1 

3 

1 

— 

— 

90 


*  Data  not  corrected  by  Society. 


APPENDIX  F 


487 


BY  COUNTRIES  AND 

SOCIETIES 

Latin  Americans 

Stations 

C 

HRISTIAN 

CoMMUNlTr  AND 

Contributions 

"O 

■^ 

D, 

3 

^ 

§ 

-g 

W 

M 

S 

OQ 

0 

g 

s 

a 

6 

Si™ 

■3  ^ts 

—  -a 
S  ^. 

S  S  fc 

a  s"^ 

0  S  0 

to 

.9 

mP5 

0 
0 

0 
1 

11 

a  a 

1 
.a 

1 

11 

>,  s 

Is 

ll 

S  a- 

0   H   0 

83 

10 

79 



1 

1 

11         40 

30 

9120 

15  272 

59 

10  600 

$13  904 

10 

10 

- 

1!          9 

i 

10 

1  092 

- 

9 

752 

- 

233 

25 

133 

75 

49 

369 

155 

12  084 

4  094 

277 

18  452 

$19  738 

82 

— 

31 

1 

4 

148 

51 

2  344 

— 

65 

3  289 

4  918 

•2 

— 

2 

— 

— 

— 

— 

— 

— 

— 

— 



11 

7 

3 

1 

3 

7 

11 

731 

— 

10 

145 

110 

33 

6 

26 

1 

6 

32 

13 

3  128 

3  274 

83 

6  737 

5  093 

67 

4 

27 

36 

9 

99 

34 

2  638 

— 

24 

2  319 

174 

10 

1 

6 

3 

3 

17 

8 

353 

— 

15 

1400 

342 

25 

1 

12 

12 

1 

18 

10 

312 

320 

12 

705 

1686 

12 

— 

9 

3 

3 

19 

7 

558 

— 

22 

873 

1044 

7 

1 

1 

5 

6 

3 

— 

551 

— 

9 

602 

2  713 

5 

1 

3 

1 

1 

14 

5 

264 



7 

663 

251 

11 

i 

3 

4 

3 

12 

15 

1252 

500 

26 

1614 

1764 

3 

— 

3 

— 

1 

— 

— 

— 

— 

1 

35 

— 

6 

— 

6 

— 

2 
1 

— 

1 

53 

— 

3 

70 

1643 

1 
8 

- 

^ 

1 
7 

4 

1 

- 

- 

- 

- 

- 

- 

- 

210 

45 

132 

33 

59 

99 

90 

4  932 

1918 

152 

7  536 

$109  508 

173 

36 

121 

16 

25 

82 

79 

4  911 

1918 

133 

7  042 

109134 

lb 

— 

15 

1 

1 

— 

— 

— 

— 

— 

— 

— 

86 

26 

60 

— 

6 

51 

39 

3  009 

1710 

66 

4  869 

55  011 

6 

1 

1 

4 

4 

4 

6 

142 

118 

7 

428 

1015 

2 

1 

1 

1 

2 

2 

47 



3 

110 

562 

488 


APPENDIX  F 


GENERAL  AND  EVANGELISTIC 


COUNTRIES  AND  SOCIETIES 


Foreign  Missionaries 


hS 


P-(tS 


S-2 


ARGENTINA— Continued 

American  Societies — Continued 

For.  Dept.,  International  Com.,  Y.  M.  C.  A 
For.  Dept.,  Nat'l  Bd.,  Y.  W.  C.  A.,  U.  S.  A. 
Foreign  Missionary  Soc.  of  tlie  Brethren  Ch . 
For.  Miss.  Board,  Southern  Baptist  Conv.  .  . 

Seventh-Day  Adventist  Denomination 

South  American  Miss.  Soc,  Luth  Gen.  Synod 
World's  Woman's  Christian  Temperance  Union 

British  Societies 


Totals,  4  British  Societies 

British  and  Foreign  Bible  Society .  .  . 
Christian  Missions  in  Many  Lands.  . 
Evangelical  Union  of  South  America. 
South  American  Missionary  Society. 


International  Societies 


Totals,  2  International  Societies 

Inlaud-South-America  Missionary  Union . 
'Salvation  Army 


75 


35 


4         — 
4 

2  — 
6  — 
3 


BOLIVIA 

Grand  Totals,  6  Societies 

American  and  Canadian  Societies 

Totals,  4  American  and  Canadian  Societies. . 
Board  of  For.  Miss.,  Methodist  Episcopal  Ch. 

Canadian  Baptist  Foreign  Mission  Board 

*Peniel  Missionary  Society 

Seventh-Day  Adventist  Denomination 

Australasian  Society 

Bolivian  Indian  Mission 


British  Society 

Christian  Missions  in  Many  Lands . 


58! 


12 

1 

17 

25 

11 

11 

17 

5 

— 

8 

8 

5 

— 

— 

5 

— 

— 

2 

2 

1 

— 

1 

2 

1 

- 

5 

6 

- 

1 

1 

2 

'  Data  not  corrected  by  SoMsty. 


APPENDIX  F 


489 


BY  COUNTRIES  AND  SOCIETIES 


Latin  Americans       1 

Stations 

Christun  Community  and  Contributions 

3 

> 

0 

a 

•a 
a 

•a 

6 

■v 
a 
a 

m 

a 

a  §  fe 

0  «  0 
5h^ 

l| 

S   13 

o.SP 

.a 

cart 

1 

M 

J3 
0 

42 
§ 

■a 

1 
a 
0 

S3 

1 

il 

urn's 

J 

t 
1 

.0. 

8:3 

_P-( 

11 

to  <n 
1^ 

0  — 
11 

5 

11 

47 

15 

7 

4 
4 

22 

22 

7 
2 

9 

5 

4 
35 

11 

7 

3 
1 

10 

4 

1 
3 

13 

13 

1 
1 
1 
2 
6 
1 
1 

23 

1 
11 
7 
4 

11 

1 
10 

14 
10 
1 

13 

8 
5 

4 

1 
3 

1 

14 
16 

1 

11 

1 

773 
900 
40 

21 

21 

75 
15 

1 

1 

25 
28 
2 

18 

9 
9 

1 
1 

15 

831 
749 
40 

394 

394 

100 

100 

a  $35  000 

3  049 
13  097 
6  200 

374 
374 

8 

6 

3 
3 

2 

5 

4 
3 
1 

1 

3 

2 

2 

1 

12 

7 
2 
3 
1 
1 

4 

1 

2 

2 

1 
1 

_ 

7 

7 

3 
3 

1 

157 

153 

78 
68 

7 
4 

90 

84 
31 

50 

3 
6 

10 

9 

6 
2 

1 
1 

750 

620 

538 
70 

12 
130 

$2  357 

2  307 

753 
6  000 

954 
50 

a.  Total  receipts  of  Associations.  6.  Estimate. 


490 


APPENDIX  F 

GENERAL  AND  EVANGELISTIC 


COUNTRIES  AND  SOCIETIES 


Foreign  Missionaries 


s^ 


o 

a 

o 
a 

S  S 

^P. 

a 

II 

>>  >> 

s  >> 

i^ 

i-^H. 

BRAZIL 

Grand  Totals,  15  Societies 

American  Societies 

Totals,  9  American  Societies 

'American  Biljle  Society 

Board  of  For.  Miss.,  Presby.  Ch.  in  U.  S.  A. . . . 

Board  of  Mies.,  Meth.  Epis.  Ch.,  South 

Dom.  and  For.  Miss.  Soc,  Prot.  Epis.  Ch 

Exec.  Com.  of  For.  Miss.,  Presby.  Ch.,  South. . 
For.  Dept.,  International  Com.,  Y.  M.  C.  A.  . . 
For.  Miss.  Board,  Southern  Baptist  Convention 

Mackenzie  College,  Sao  Paulo 

Seventh-Day  Adventist  Denomination 

British  Societies 

Totals,  4  British  Societies 

Christian  Missions  in  Many  Lands 

Evangelical  Union  of  South  America 

*Maranham  Christian  Mission 

International  Society 

Inland-South-Ameriea  Missionary  Union 

Latin  American  Societies 
Totals,  3  National  and  Indigenous  Societies. . . 

'Congregational  Union  of  Brazil 

*Gen.  Assembly,  Presby.  Church  of  Brazil 

♦Independent  Presbyterian  Church  of  Brazil. . . 


337 


308 

2 

39 
74 
12 
36 
20 
53 
18 
54 


55 


44 


127 


117 

1 

15 
22 

5 
13 
10 
24 


BRITISH  GUIANA 

Grand  Totals,  15  Societies 

American  and  Canadian  Societies 
Totals,  8  American  and  Canadian  Societies. . . 
Bd.  of  For.  Miss.,  Internat'l  Apos.  Holiness  U'n 
Bd.  of  For.  Miss.,  Gen.  Sjmod,  Evan.  Luth  Ch. 
Board  of  For.  Miss.,  Presby.  Ch.  in  Canada . . . 
Foreign  Mission  Board  of  the  Christian  Ch . . . . 


103 


52 


•  Data  not  corrected  by  Society. 


APPENDIX  F 


491 


BY  COUNTRIES  AND  SOCIETIES 


Latin  Americans 

Stations 

Christian  Communitt  and 

Contributions 

-o 

■2 

a. 
1 

a 

a 

.^s 

.3 

CM 

a  _ 

-.'■♦^ 

J3 

0 

CO 

g-g 

^0 

-S.S 
11 

.g 

.2 

5 

a 

05 

te5 

^ 

3  9 

!2; 

0  Et5 

■^  c3 

■5'! 

0 

■a 

1 
a 

g-a  to 

1 

it 

!/3  00 

:e.2 

OHO 

1 

a 
■a 

a  0  fe 
0  g  c 

a  a 
.2-- 

a 

0 

om  0 

>> 

-a 
g 

it 

398 

189 

158 

51 

75 

364 

478 

49  623 

648 

474 

17  252 

$229155 

292 

8 

93 

153 

8 

46 

66 

1 

14 

359 

291 

25  945 

636 

418 

15  619 

165  719 



















52 

23 

18 

11 

14 

64 

78 

6  957 

636 

109 

5  034 

21705 

13 

13 

— 

3 

33 

— 

1382 

— 

22 

1052 

8  821 

18 

7 

11 

— 

11 

88 

22 

3  252 

— 

28 

a  222 

11  143 

5 

— 

5 

— 

4 

— 

— 

— 

— 

4 

158 

6  32  129 

107 

45 

59 

3 

11 

150 

161 

12  516 

— 

170 

7  170 

71741 

38 

3 

12 

23 

1 

— 

— 

— 

— 

— 

— 

— 

51 

2 

40 

9 

7 

24 

30 

1838 

~ 

85 

1983 

20  180 

10 

— 

5 

5 

9 

1 

7 

1 

4 

12 

678 

_ 

6 

_ 

3  436 

10 

5 

6 

2 
2 

9 
3 

678 

6 

3  436 

96 

96 

1 

175 

23  000 

12 

1 

49 

1  633 

60  000 

9 

9        — 

— 

— 

— 

15 

2  000 

— 

— 

— 

— 

67 

67         - 

— 

— 

— 

99 

14  000 



o49 

al  633 

60  000 

20 

20        - 

— 

— 

— 

61 

7  000 

— 

— 

— 

330 

27 

238 

65 

30 

160 

126 

24  029 

3  068 

122 

9  526 

$41  894 

94 
1 
3 

2 

27 

65 

1 

11 

1 

56 
1 
4 

15 
2 
4 

1023 

373 

31 

1  201 

5  279 

1 

2 

335 



4 

175 



83 

— 

20 

63 

3 

46 

1 

321 

354 

22 

938 

4  759 

2 

1 

1 

— 

— 

4 

2 

300 

— 

2 

— 

200 

a.  Partial  data. 


h.  Total  receipts  of  AssociationB. 


492 


APPENDIX  F 

GENERAL  AND  EVANGELISTIC 


COUNTRIES  AND  SOCIETIES 


Foreign  Missionaries 


hS 


fl^^ 


2^ 


.S    C8 


i 


ss 


BRITISH  GUIANA— Continued 
American  and  Canadian  Societies— Cont 

*For.  Miss.  Board,  National  Baptist  Convention. 
Home  and  For.  Miss.  Dept.,  African  M.  E.  Ch. . 

Seventh-Day  Ad  ventist  Denomination 

Seventh- Day  Baptist  Missionary  Society 

British  Societies 

Totals,  4  British  Societies 

Christian  Missions  in  Many  Landa 

London  Missionary  Society 

*Society  for  the  Propagation  of  the  Gospel 

•Wesleyan  Methodist  Missionary  Society 

International  Societies 

Totals,  2  International  Societies 

Moravian  Church 

'Salvation  Army 


Latin  American  Society 
Congregational  Union  of  British  Guiana. 


CHILE 

Grand  Totals,  9  Societies 

American  Societies 

Totals,  6  American  Societies 

'American  Bible  Society 

Board  of  For.  Miss.,  Methodist  Episcopal  Ch 
Board  of  For.  Miss.,  Presby.  Ch.  in  U.  S.  A.. 

Christian  and  Missionary  Alliance 

For.  Dept.,  International  Com.,  Y.  M.  C.  A. 
Seventh-Day  Adventist  Denomination 

British  Societies 

Totals,  2  British  Societies 

British  and  Foreign  Bible  Society 

South  American  Missionary  Society 

International  Society 
♦Salvation  Army 


166 


99 


18 


44 


30 


16 


44 


33 


'  Data  not  corrected  by  Society. 


APPENDIX  F 


493 


BY  COUNTRIES  AND 

SOCIETIES 

Latin  Americans 

Stations 

Christian  CoMMUNirr  and 

Contributions 

•T3 

S 

S 

^ 

S 

•« 

S 

J2 

1 

g 

pqOJ 

.a 

ll 

6 

a 
'3 

3 

a 
s 

"a  j3 

If 

1 

s 

S-3 

11 

i-s 
lis 

o 

■a 
o 

lit 

o  ;?  = 

O.fcC 

-2  o 

3 

6 

o 

o 

•a 

-c'S 
a  a 

J -Sea 

3 

- 

3 

- 

2 
3 

1 

1 

4 
1 

30 

I^ 

2 

50 

$- 

216 

2 

— 

1 

1 

1 



1 

37 

4 

1 

38 

104 

214 

15 

189 

- 

15 

6 

54 

62 

18  366 

1330 

42 

3  597 

35  469 

72 

14 

58 

— 

1 
3 

17 

20 

13  634 

— 

- 

— 

— 

142 

1 

141 

— 

5 

37 

42 

4  732 

1330 

42 

3  597 

35  469 

15 

3 

12 

2 

6 

3 

587 

1047 

3 

598 

1  146 

15 

3 

12 

— 

2 

4 
2 

3 

587 

1047 

3 

598 

1  146 

7 

7 

- 

- 

2 

44 

46 

4  053 

318 

46 

4130 

- 

148 

34 

74 

40 

28 

133 

77 

4  247 

2  046 

155 

7  709 

$55  793 

129 

31 

65 

33 

18 

127 

70 

4  247 

2  046 

150 

7  259 

55  793 

6 

— 

6 

— 

— 

— 

— 

— 

— 

— 

— 

— 

35 

15 

20 

— 

5 

51 

23 

1700 

1777 

57 

3  704 

18  850 

50 

10 

19 

21 

4 

34 

17 

932 

114 

35 

2  320 

8  446 

19 

5 

5 

9 

4 

28 

12 

1000 

120 

8 

438 

1226 

1 

— 

1 

— 

1 

— 

— 

— 

— 

1 

6 

O9  102 

18 

1 

14 

3 

4 

14 

18 

615 

35 

49 

791 

18  169 

11 

3 
8 

— 

9 

3 
6 

2 

5 

1 
4 

6 

7 

— 

5 

450 

— 

- 

2 

6 

7 

- 

- 

5 

450 

— 

8 

3 

- 

5 

5 

- 

- 

- 

- 

- 

- 

0.  Total  receipts  of  Associations. 


494 


APPENDIX  F 


GENERAL  AND  EVANGELISTIC 


Foreign  Missionaries 

COUNTRIES  AND  SOCIETIES 

a 

B 

OS'S 

lis 

.2 

a 
.2 

il 
■a 

-a 
O 

-a 

a 

a 

§ 

■  ~  a 
.2  <u 

1 

II 

"S  a 

o 

a 
a 

-J. 2 

Is 

a  a 
«.2 
a. 2 

i| 

II 

11 

COLOMBIA 

18 

18 

18 

5 

5 
5 

- 

3 

3 

3 

8 

8 

8 

2 

American  Societies 

2 

Board  of  For.  Miss.,  Presby.  Ch.  in  U.  S.  A 

British  Society 

2 

DUTCH  GUIANA 

89 
1 

83 

27 

1 

26 

- 

15 
15 

40          7 

American  Society 

For.  Miss.  Board,  National  Baptist  Convention. . 

International  Society 

40 

7 

ECUADOR 

12 

12 

5 
2 
5 

4 

4 
3 

1 

- 

3 

3 

1 

2 

5 

5 
2 

1 
2 

American  Societies 





— 

British  Society 

'  Data  not  corrected  by  Society. 


APPENDIX  F 


495 


BY  COUNTRIES  AND 

SOCIETIES 

L 

ATiN  Americans 

Stations 

draisTiAN  Community  and 

Contributions 

t3 

■a 

3 

a 

_j^ 

N 

fe 

b*-t 

'y 

f 

ti^ 

-a.a 

bO 

o 

B 

m  a 

a^ 

m 

a  E  ° 

SI 

..or  a. 

11 

M 
O 

a 

•a 

a 

a 

a 

1! 

-a -a 

o 
o 

o-- 

11 

S  12 

o 
o 

1 

6 

■3  fc^ 

a  fc  t- 
o  S  o 

c  a 
i5  o 

i3  53 

J3 

-a 
O 

o 
O 

oqE-i 

45 

5 

19 

21 

5 

8 

3 

326 

58 

8 

558 

$1041 

43 

S 

17 

21 

5 

8 

3 

326 

58 

8 

558 

1  041 

3 

— 

3 

— 

— 

— 

— 

— 

— 

— 

— 

— 

40 

6 

14 

21 

5 

8 

3 

326 

68 

8 

658 

1011 

2 

- 

2 

- 

- 

- 

- 

- 

- 

- 

- 

- 

73 

8 

65 

- 

14 

1 

13 

78 

31 

7  786 

20  320 

47 

4  032 

$14  106 

73 

8 

65 

- 

78 

31 

7  786 

20  320 

47 

4  032 

14  106 

7 

— 

5 

2 

4 

3 

2 

40 

19 

4 

30 

$762 

6 

4 

2 

4 

3 

2 

40 

19 

4 

30 

762 

2 

— 

— 

2 

2 
1 
1 

3 

1 

21 

15 

2 

— 

4 

- 

4 

- 

- 

1 

19 

4 

2 

30 

762 

1 

- 

1 

- 

- 

- 

- 

- 

- 

- 

- 

- 

496 


APPENDIX  F 

GENERAL  AND  EVANGELISTIC 


COUNTRIES  AND  SOCIETIES 


FOBEIGN  MlSSIONABIEa 


eh;s 


o 

o 

s  g 

S 

^'p. 

a 

t^s 

§1 

>.  >> 

n  >. 

ss 

PARAGUAY 

Gkand  Totals,  7  Societies 

American  Societies 

Totals,  2  American  Societies 

Board  of  For.  Mi?s.,  Methodist  Episcopal  Ch 
Seventh-Day  Adventist  Denomination 

British  Societies 

Totals,  3  British  Societies 

British  and  Foreign  Bible  Society 

Chriatian  Missions  in  Many  Lands 

South  American  Missionary  Society 

International  Societies 

Totals,  2  International  Societies 

Inland-South-America  Missionary  Union. . . . 
•Salvation  Army 

PERU 

Gband  Totals,  7  Societies 

American  Societies 

Totals,  4  American  Societies 

•American  Bible  Society 

Board  of  For.  Miss..  Methodist  Episcopal  Ch 

Gospel  Missionary  Society 

Seventh-Day  Adventist  Denomination 

British  Societies 

Totals,  2  British  Societies 

British  and  Foreign  Bible  Society 

Evangelical  Union  of  South  America 

International  Society 
•Salvation  Army 


30 


19 

1 

1 

— 

4 

— 

14 

1 

11 

3 

6 

1 

5 

2 

50 


14 


19 


'  Data  not  corrected  by  Society. 


APPENDIX  F 


497 


BY  COUNTRIES  AND  SOCIETIES 


Latin  Americans 

Stations 

Chrlstun  Community  and  Contributions 

1 

> 

J 

"o 

a 

1 

-a 

'a 
■a 

(5 

T3 

a 
a 

"1 

2   af  O 

"S'S  - 

a" 

c  *^  2 
o  S^  o 

a 

•s'i 

a  a 
•2-5 
J  S 

> 

.2 

'3 

6 

M 
O 

1 

eg 

'3 

3 

S 

1 

1 

.3 

ll 

■||  = 

'E  p,-< 

1 

-a 
a 

3 
CO 

1 

11 
ll 

3    « 
CClfc-i 

3   9 

■E-g 

111 

20 

IS 

6 
9 

5 
3 

2 

4 

2 

1 
1 

2 

2 

13 

10 
4 

6 

3 

3 

3 

3 

1 
2 

8 

4 

1 
1 
2 

4 
2 
2 

11 

10 

8 

7 

1 
1 

9 

8 

1 
7 

1 

1 

293 

293 

52 
241 

28 

28 

28 

20 

17 

3 
14 

1 

1 

2 

2 

485 

395 

102 
293 

40 

40 

SO 

50 

$4  041 

4  041 

219 
3  822 

60 

47 

4 
37 

6 

11 

8 
3 

2 

6 

6 

6 

31 

20 
4 
11 

5 

11 

8 
3 

23 

21 

20 

1 

2 

15 

7 

4 
1 
2 

6 
1 
5 

2 

11 

11 

7 
1 
3 

13 

8 

3 

1 
4 

3 

3 

2 

781 

682 

360 
322 

99 

1165 
1  041 

m 

200 
124 

26 

19 

8 
1 
10 

5 
5 

2 

1322 

1  221 

646 
25 
550 

101 

$2  269 

1  783 

647 
1136 

486 
486 

498 


APPENDIX  F 

GENERAL  AND  EVANGELISTIC 


COUNTRIES  AND  SOCIETIES 


Foreign  Missionaries 


H§ 


13 

o 

fl 

S 

gS 

S 

■|a 

S-M 

>)  t"> 

£^ 

h-;P4 

URUGUAY 

Grand  Totals,  8  Societies 

American  Societies 

Totals,  5  American  Societies 

*American  Bible  Society 

Board  of  For.  Miss.,  Methodist  Episcopal  Ch. . 
For.  Dept.,  International  Com.,  Y.  M.  C.  A. . . 
For.  Miss.  Board,  Southern  Baptist  Convention 
Seventh-Day  Adventist  Denomination 

British  Societies 

Totals,  2  British  Societies 

British  and  Foreign  Bible  Society 

Christian  Missions  in  Many  Lands 

International  Society 

•Salvation  Army 

VENEZUELA 

Grand  Totals,  7  Societies 

American  Societies 

Totals,  4  American  Societies 

•American  Bible  Society 

Board  of  For.  Miss.,  Presby.  Ch.  in  U.  S.  A 

Scandinavian  Alliance  Miss,  of  North  America. 
Seventh-Day  Adventist  Denomination 

British  Societies 

Totals,  3  British  Societies 

British  and  Foreign  Bible  Society 

Christian  Missions  in  Many  Lands 

•Society  for  the  Propagation  of  the  Gospel .... 

•  Data  not  corrected  by  Society. 


45 


27 


18 


10 


APPENDIX  F 


499 


BY  COUNTRIES  AND  SOCIETIES 

Latin  Americans 

Stations 

Christian  Coumttnity  and  Contributions 

1 

la 
1 

a 

M 

s 

o 

2  m"  o 
Ill 

g 
is 

^o 

.-2  a 
m  « 

S  =^  b 

o  g  o 

•a. 2 

H  a 
.2-- 

ii 

bO 

.g 

a 

n 

'3 
O 

•a 

1 

^  2- 

is 

-a -a 

111 

1 
a 

a 

M 

s 

ii 

o  a 
tot-" 

Ii 

32 

31 

1 
27 

1 
2 

1 
1 

7 

7 
7 

16 

15 

1 
11 

1 
2 

1 

1 

9 

9 

9 

8 

4 

1 
1 
1 

1 

1 

1 

3 

25 

23 

18 

5 

2 

2 

18 

16 

10 

1 
5 

884 

884 

759 

25 
100 

427 

427 

427 

29 

29 

20 
1 
2 
6 

1451 

1451 

1248 

8 

60 

135 

$29  384 

29  384 

9  488 
a  14  530 

177 
5  189 

11 

8 
1 
4 

3 

3 
3 

1 

1 
1 

7 

4 

1 

3 

3 

3 

3 

3 

3 

9 

4 

1 
2 
1 

5 
1 
3 
1 

1 

1 
1 

4 

2 
1 
1 

2 

2 

139 

70 

47 
23 

69 

69 

5 

5 
6 

2 

11 

— 1 

i! 
1 

88 

88 

65 
23 

$719 

380 

104 
276 

339 

339 

a.  Total  receipts  of  Associations. 


500 


APPENDIX  G 


EDUCATIONAL  SUMMARIES  BY  COUNTRIES 

Schools  and 

Enrolment 

COUNTRIES  AND  SOCIETIES 

1 

3 

a 

3 

1 

■a 

—-■^ 

gCQ 

•i.f 

"o.S 

.a 
1 

1-9 

11 

CQ'B 

11 

i.sp 

.9 

II 

1^ 

.a 

•o.g 

II 

Grand  Totals 

138925 
12  698 

2  582 

90625 

4154 

1287 
48  889 
34  227 

2  068 

33  020 

6  220 
704 

5  542 
10  519 

2  206 
789 

5  816 

248 
704 
227 
45 

33 
7 

1 

10 

3 
4 
3 

15 
1 

5 
1 
2 
1 
2 

1 

2 

727 
284 

12 

87 

37 

25 
25 

344 

126 

68 
20 
54 
10 
49 

17 

138 
52 

3 

34 

18 
2 
3 
6 
5 

49 

2 

3 
19 

2 
16 

3 

1 

2 

1 

12890 
5393 

163 

2383 

1507 
191 
184 
302 
199 

4  951 

42 

650 

2  949 

37 
1164 

53 

16 
40 

1089 
138 

34 

651 

49 
23 
360 
197 
22 

266 

35 

4 

44 

91 

7 

12 
56 

5 
9 
2 
1 

125308 

Mexico 

7  021 

Central   America,   PiiUeUi  and   Canal 
Zone ^??r. .T.. 

2  407 

West  Indies 

88155 

•Bahama  Islands 

Cuba 

2  647 

Haiti  and  Santo  Domingo 

1096 

48  668 

33  900 

Porto  Rico 

1844 

South  America 

27725 

Argentina 

6  052 

Bolivia 

54 

Brazil 

2  525 

British  Guiana 

10  462 

Chile 

988 

Colombia 

726 

5  767 

Paraguay 

232 

Peru 

664 

Uruguay 

210 

45 

In  reading  totals  in  these  statistics  it  should  be  remembered  that  they  include  a  number 
of  countries  which  are  not  generally  considered  as  "Latin  America,"  as  their  life,  government 
and  religion  are  dominantly  Anglo-Saxon  rather  than  Latin.  The  Pan-American  Union,  for 
example,  does  not  include  the  following  countries  in  its  scope,  nor  are  their  problems  gener- 
ally those  where  Latin  languages  and  inheritance  are  predominant:  Bahama  Islands,  Jamaica, 
Lesser  Antilles,  British  Honduras,  Canal  Zone,  British  and  Dutch  Guiana.  In  calculating, 
it  is  important  to  remember  this.  As  these  countries  have  large  religious  forces  at  work 
among  the  Europeans  resident  there,  the  totals  for  Latin  America  proper  are  much  less  than 
the  grand  totals  here  given. 


APPENDIX  H 


501 


EDUCATIONAL  SUMMARIES  BY  SOCIETIES 


COUNTRIES  AND  SOCIETIES 


Schools  and  ENaotarENi 


o.a 


B3. 


I^'S 


Grand  Totals,  47  Societies 

Totals,  31  American  and  Canarlian  Societies. . 

American  Baptist  Home  Mission  Society 

American  Board  of  Commissioners  for  For.  Miss. 
American  Friends'  Board  of  Foreign  Missions . . . 

American  Missionary  Association 

Board  of  For.  Miss.,  Asso.  Ref.  Presbyterian  Ch. 
Board  of  For.  Miss.,  Methodist  Episcopal  Ch 
Board  of  For.  Miss.,  Presbyterian  Ch.  in  Canada 
Board  of  For.  Miss.,  Presbyterian  Ch.  in  U.  S.  A 
Board  of  Home  Miss.,  Methodist  Episcopal  Ch. 
Board  of  Home  Miss.,  Presby.  Ch.  in  U.  S.  A. . . 
Bd.  of  Miss,  for  Latin  Am.,  Gen'l  Coun.,  Luth. . 

Board  of  Miss.,  Friends'  Ch.  of  California 

Board  of  Miss.,  Methodist  Epis.  Ch.,  South. . . . 

Canadian  Baptist  Foreign  Mission  Board 

Christian  and  Missionary  Alliance 

Christian  Woman's  Board  of  Missions 

Dom.  and  For.  Miss.  Soc,  Prot.  Epis.  Ch 

Exec.  Com.  of  For.  Miss.,  Presby.  Ch.,  South. . 

Foreign  Christian  Missionary  Society 

For.  Dept.,  International  Com..  Y.  M.  C.  A. . . 

For.  Miss.  Board,  Southern  Baptist  Conv 

General  Miss.  Board,  Free  Methodist  Church. . . 

Gospel  Missionary  Society 

Home  and  For.  Miss.  Dept.,  African  M.  E.  Ch. 
Home  Miss.  Bd.,  Southern  Baptist  Convention . 

Mackenzie  College,  Sao  Paulo 

Peniel  Missionary  Society 

Seventh-Day  Adventist  Denomination 

South  American  Miss.  Soc,  Luth.  Gen'l  Synod. 
Woman's  American  Baptist  Home  Miss.  Soc. . . 
Woman's  Home  Miss.  Soc,  Meth.  Epis.  Ch 

Totals,  1  Australasian  Society 

Bolivian  Indian  Mission 

Totals,  8  British  Societies 

Baptist  Missionary  Society 

Christian  Missions  in  Many  Lands 

Evangelical  Union  of  South  America 

For.  Miss.  Com.,  United  Free  Ch.  of  Scotland. . 

Maranham  Christian  Mission 

Society  for  the  Propagation  of  the  Gospel 

South  American  Missionary  Society 

Wesleyan  Methodist  Missionary  Society 


138925 

46  874 

755 

626 

1680 

358 

8  075 

14  456 

3  717 

502 

1156 

70 

177 

5  990 

30 

80 

1520 

1606 

1123 


869 

1476 

28 


452 
330 
877 
105 
333 
30 
53 
400 

49 

49 

45  238 
91 


45 
7  753 


31 

5  432 

31886 


33   727 


596 


30 


59 


12  890 

12479 

180 
263 
709 

358 
1528 

302 

1265 

80 

105 

103 
5110 


238 


37 
693 
57 


290 

80 


1089 

429 

11 

6 

20 


21 
210     211 


125308 

33  799 

575 
358 
971 


6  538 

14  154 

2  422 

422 

1038 

65 

74 

600 

30 

80 

1513 

1585 

554 


1179 
28 

415 
330 
180 
105 
100 
30 
53 
400 

24 

24 

44  903 


45 

7  750 


5  432 
31676 


502  APPENDIX  H 

EDUCATIONAL  SUMMARIES  BY  SOCIETIES 


COUNTRIES  AND  SOCIETIES 


Schools  anb  Enrolment 


o.S 


f^'° 


tS'.   M-l 


^JS 


m5  «W 


Ji  be 

■o.a 

S   ho 


al 


O.a 

m  o 

(5:3 


Totals,  3  International  Societies 

Inland-South-America  Misaionary  Union 

Moravian  Church 

Salvation  Army 

Totals,  4  Latin-American  Societies. ... 

Baptist  Church  in  Trinidad 

Congregational  Union  of  British  Guiana . 

Congregational  Union  of  Jamaica 

Jamaica  Baptist  Union 


22  372 

51 

22  272 

49 

24  392 

196 
3  532 
2  710 
17  954 


1 

16 

1 

16 

1 

80 

1 

80 

175 

1 

173 

1 

IE 

1 
29 
26 
133 


22  270 

35 

22  186 

49 

24  312 

196 
3  532 
2  710 

17  874 


APPENDIX  I 


503 


EDUCATIONAL  BY  COUNTRIES  AND  SOCIETIES 


COUNTRIES  AND  SOCIETIES 


Schools  and  Enkolmbnt 


52;  S 

.■a 


.3 
W  o 


pqW 


MEXICO 
American  Societies 


Totals,  13  American  Societies 

'American  Baptist  Home  Mission  Society 
American  Bd.  of  Commissioners  for  For.  Miss 
American  Friends'  Board  of  Foreign  Miss .  . . 
Board  of  For.  Miss.,  Assoc.  Ref.  Presby.  Ch. 
Board  of  For.  Miss.,  Meth.  Episcopal  Ch . . . 
Board  of  For.  Miss.,  Presby.  Ch.  in  U.  S.  A . 
Board  of  Miss.,  Methodist  Epis.  Ch.,  South. 

Christian  Woman's  Board  of  Missions 

Dom.  and  For.  Miss.  Soc,  Prot.  Epis.  Ch. . . 
Exec.  Com.  of  For.  Miss.,  Presby.  Ch.,  South 
For.  Dept.,  International  Com.,  Y.  M.  C.  A.. 
For.  Miss.  Bd.,  Southern  Baptist  Convention, 
Woman's  American  Baptist  Home  Miss.  Soo. 


12  698 

626; 

642' 

3581 

4  785 

1  140 

3  581! 

662 

21 

499 

120 

211 

53 


284!     52    5  393 


4 
4 
4 
7 
all 


263 
338 
358 
121 
721 
3  311 

21 
50 
120 
90 


138 

6 
5 


7  021 


358 
304 


415 

662 

449 

116 
6  53 


CENTRAL   AMERICA  AND   PANAMA 

Grand  Totals,  6  Societies 

American  Societies 

Totals,  4  American  Societies 

Board  of  For.  Miss.,  Methodist  Epis.  Ch. . . . 
Board  of  For.  Miss.,  Presby.  Ch.  in  U.  S.  A. 
Board  of  Missions,  Friends'  Ch.  of  California 
Dom.  and  For.  Miss.  Soc,  Prot.  Epis.  Ch. . . 

British  Society 

*We3leyan  Methodist  Missionary  Society . . . 

Intemational  Society 

Moravian  Church 


2  582 

1 

12 

3 

183 

34 

393 

125 
30 

177 
61 

1 

1 

12 

12 

2 

2 

103 

103 

6 

1 
1 
2 
2 

1  521 

- 

1 

60 

17 

668 

- 

- 

- 

11 

2  407 


278 

125 
18 
74 
61 


1461 


668 


*  Data  not  corrected  by  Society. 

a.  Includes  one  college,  with  twenty  pupils, 

6.  Partial  d&ta. 


504 


APPENDIX  I 


EDUCATIONAL  BY  COUNTRIES  AND  SOCIETIES 


COUNTRIES  AND  SOCIETIES 


Schools  and  Enkolmbnt 


^-1 

O.S 

o.S 


a 

-a 

§1 

o.g 

^^ 

MK 

w> 

CUBA 

American  Societies 

Totals,  9  American  Societies 

'American  Baptist  Home  Mission  Society. 

American  Friends'  Board  of  Foreign  Missions. . . 
Board  of  Home  Miss.,  Presby.  Ch.  in  U.  S.  A.. . 

Board  of  Miss.,  Methodist  Epis.  Ch.,  South 

Dom.  and  For.  Miss.  Soc,  Prot.  Epis.  Ch 

Exec.  Com.  of  For.  Miss.,  Presby.  Ch.,  South.. . 

Foreign  Christian  Missionary  Society 

*Home  Mission  Bd.,  Southern  Baptist  Conv.. . . 
Seventh-Day  Adventist  Denomination 


4154 

741 
546 
374 
467 
1149 
631 


330 
16 


18 

1  507 

49 

1 

166 

11 

4 

347 

5 

— 

— 

3 

6 

467 

— 

— 

— 

20 

5 

511 

1 
1 

1 

— 

8 

1 

16 

HAITI  AND  SANTO  DOMINGO 

Grand  Totals,  7  Societies , 

American  Societies 

Totals,  4  American  Societies 

Dom.  and  For.  Miss.  Soc,  Prot.  Epis.  Ch 

General  Miss.  Board,  Free  Methodist  Ch 

Home  and  For.  Miss.  Dept.,  African  M.  E.  Ch. 
Seventh-Day  Adventist  Denomination 

British  Society 

•Wesleyan  Methodist  Missionary  Society 

International  Society 

Moravian  Church 

Jamaica  Society 

Jamaica  Baptist  Union 


1287 

— 

— 

2 

191 

23 

584 

1 

41 

10 

200 

— 

— 

— 

— 

3 

28 

— 

— 

— 

— 

2 

315 

— 

— 

— 

— 

6 

41 

— 

— 

1 

41 

■~ 

394 
75 
234 

- 

- 

1 

150 

5 
1 

7 

- 

- 

- 

- 

'  Data  not  corrected  by  Society. 


APPENDIX  I 


505 


EDUCATIONAL  BY  COUNTRIES  AND  SOCIETIES 


COUNTRIES  AND  SOCIETIES 


Schools  and  Enbolment 


C9    O 

a 


JAMAICA 
Grand  Totals,  8  Societies 

American  Societies 

Totals,  2  American  Societies 

American  Friends'  Board  of  Foreign  Missions. . 
Christian  Woman's  Board  of  Missions 

British  Societies 

Totals,  3  British  Societies 

Baptist  Missionary  Society 

For.  Miss.  Com.,  United  Free  Ch.  of  Scotland. 
*We8leyan  Methodist  Missionary  Society 

International   Society 

Moravian  Church 

National  and  Indigenous  Societies 
Totals,  2  National  and  Indigenous  Societies . . 

Congregational  Union  of  Jamaica 

Jamaica  Baptist  Union 

LESSER  ANTILLES 

Grand  Totals,  5  Societies 

Canadian  Society 

Board  of  For.  Miss.,  Presby.  Ch.  in  Canada . . . 

British   Societies 

Totals,  2  British  Societies 

•Society  for  the  Propagation  of  the  Gospel . . . . 
*Wesleyan  Methodist  Missionary  Society 

International  Society 

Moravian  Church 

National  and  Indigenous  Society 
Baptist  Church  in  Trinidad 


48  889       3     37 


1325 

492! 
8331 


18  699 

91 
7  753 
10  855 


8  4351       1 


20  430 

2  710 
17  720 


23 


184 


360 


131 


152 

26 
126 


48  668 


1301 

468 
833 


18  605 


7  750 
10  855 


8  412 


20  350 

2  710 
17  640 


34  227 
12  838 


14  485 
11 

14  474 


6  710 
198 


4 

25 

2 
2 

11 

11 

2 

14 

- 

- 

302 

197 

302 

67 

— 

85 

- 

85 

- 

44 

- 

1 

33  900 
12  534 

14  474 

14  474 

6  696 
196 


■  Data  not  corrected  by  Society. 


5o6 


APPENDIX  I 


EDUCATIONAL  BY  COUNTRIES  AND  SOCIETIES 


COUNTRIES  AND  SOCIETIES 


Schools  and  Enbolment 


j-    DC 

Ho 


PORTO  RICO 

American  Societies 

Totals,  10  American  Societies 

♦.American  Baptist  Home  Mission  Society. . . . 

American  Missionary  Association 

Board  of  Home  Miss.,  Methodist  Epis.  Ch. . . 
Board  of  Home  Miss.,  Presby.  Cii.  in  U.  S.  A. 
Bd.  of  Miss,  for  Latin  Am.,  Gen.  Coim.,  Luth 

Ciiristian  and  Missionary  Alliance 

Chfistian  Woman's  Board  of  Missions 

Dom.  and  For.  Miss.  Soc,  Prot.  Epis.  Ch 

*Peniel  Missionary  Society 

Woman's  Home  Miss.  Soc,  Meth.  Epis.  Ch. . 


2  068 

14 

502 

782 

70 

35 

25 

135 

105 

400 


199 

14 


22 


ARGENTINA 

Grand  Totals,  6  Societies 

American  Societies 

Totals,  4  American  Societies 

Board  of  For.  Miss.,  Methodist  Episcopal  Ch. . 

For.  Miss.  Board,  Southern  Baptist  Conv 

Seventh-Day  Adveutist  Denomination 

South  American  Miss.  Soc,  Luth.  Gen.  Synod. 

British  Societies 

Totals,  2  British  Societies 

EvangeUcal  Union  of  South  America 

South  American  Missionary  Society 

BOLIVIA 

Grand  Totals,  4  Societies 

American  and  Canadian  Societies 

Totals,  3  American  and  Canadian  Societies. . . 
Board  of  For.  Miss.,  Methodist  Episcopal  Ch. . 

Canadian  Baptist  Foreign  Mission  Board 

*Peniel  Missionary  Society 

Australasian  Society 
Bolivian  Indian  Mission 


6  220 


1  190 

924 
110 
126 
30 


5  030 

30 
5  000 


1  126 

{ 

1j  126 

1  126 


42 


35 


704 


655 

625 
30 


49 


650 


625 

625 


25 


'  Data  not  corrected  by  Society. 


a.  Night  school. 


APPENDIX  I 


507 


EDUCATIONAL  BY  COUNTRIES  AND  SOCIETIES 


COUNTRIES  AND  SOCIETIES 


Schools  and  Ekrolment 


H 

-0 

^■^ 

a  — 

o.g 

^•^ 

Kg 

a  0 

^^ 

H  !^ 

fSJ 

ac 

w> 

BRAZIL 
Gbaio)  Totals,  8  Societies 

American  Societies 

Totals,  7  American  Societies 

Board  of  For.  Miss.,  Presby.  Oh.  in  U.  S.  A. . 
Board  of  Miss.,  Methodist  Epis.  Ch.,  South . . 
Dom.  and  For.  Miss.  Soc,  Prot.  Epis.  Ch. . . . 
Exec.  Com.  of  For.  Miss.,  Presby.  Ch.,  South. 
For.  Dept.,  International  Com.,  Y.  M.  C.  A.. 

For.  Miss.  Board,  Southern  Baptist  Conv 

Mackenzie  College,  Sao  Paulo 

British  Society 
*Maranham  Christian  Mission 


5  542 


5  542 

694 
1942 
40 
93 
749 
1147 
877 


68     19 


—       4 

40       3 
4     2)2 


2  949 


2  949 

27 

1332 


749 
148 
693 


44 


2  525 


2  525 

667 
600 
40 
85 

953 
180 


BRITISH  GUIANA 
Grand  Totals,  7  Societies 


American  and  Canadian  Societies 

Totals,  2  American  and  Canadian  Societies. . . 
Board  of  For.  Miss.,  Presby.  Ch.  in  Canada. . . 
Home  and  For.  Miss.  Dept.,  African  M.  E.  Ch 

British  Societies 

Totals.  3  British  Societies 

Christian  Missions  in  Many  Lands 

'Society  for  the  Propagation  of  the  Gospel 

•Wesleyaa  Methodist  Slissionary  Society 

International  Society 

Moravian  Church 

National  and  Indigenous  Society 
Congregational  Union  of  British  Guiana 


10  519'       1      20 


1757 

1620, 
137: 


4  662 


20 
4  642 


568!    — 


3  532; 


2 

37 

91 

2 

37 

27 

— 

— 

26 

2 

37 

1 

- 

- 

32 

2 

— 

— 

30 
3 
29 

- 

~ 

20     —        — 


20     —         — 


10462 


1720 

1620 
100 


4  642 

4642 

668 

3  532 


•  Data  not  corrected  by  Society. 

a.  Includes  one  college  with  136  students. 

b.  Includes  one  college  with  102  students. 


5o8 


APPENDIX  I 


EDUCATIONAL  BY  COUNTRIES  AND 

SOCIETIES 

Schools  and  Enkolment 

COUNTRIES  AND  SOCIETIES 

a 
o 

■■§ 

a 

1 

-a 
d 

o 
H 

■a 

s 
h 

2  o 
— c 

11 

.g 

-a 
Ji 

1.1 

W  o 

-2  .^ 

a  = 

3  O 
-- 

1| 

.a 

-a 

"o.g 

ta  o 

.9 
-a 

"o.g 

w  o 

m 

CHILE 

Grand  Totals,  5  Societies 

2  206 

1  814 

700 

1019 

4.5 

50 

392 

2 

2 

1 
1 

54 

54 

4 
50 

16 

10 

4 
6 

6 

1  164 

1  164 

700 
464 

7 

3 

2 

1 

4 

988 

American  Societies 

596 

Board  of  For.  Miss.,  Methodist  Episcopal  Ch. . . 
Board  of  For.  Miss.,  Presby.  Ch.  in  U.  S.  A. . . . 

551 
45 

Seventh-Day  Adventist  Denomination 

British  Society 
South  American  Missionary  Society 

392 

COLOMBIA 

American  Society 
Board  of  For.  Miss.,  Presby.  Ch.  in  U.  S.  A. . . . 

789 

1 

10 

3 

53 

12 

726 

DUTCH  GUIANA 
International  Society 

5  816 

2     49 

56 

5  767 

PARAGUAY 

248 
157 
40 
51 

1 
1 

- 

1 

1 

16 
16 

5 
3 

1 
1 

232 

American  Society 

Board  of  Foreign  Miss.,  Methodist  Epis.  Ch 

British  Society 

157 
40 

International  Society 
Inland-South-America  Missionary  Union 

35 

APPENDIX  I 


509 


EDUCATIONAL  BY  COUNTRIES  AND  SOCIETIES 


Schools 

AND 

Enrolment 

COUNTRIES  AND  SOCIETIES 

a 

i 
1 

■a 

a 

1 

-a 
a 

a 

0.5 
J-i 

a 

i 

55 

11 

if 

MS 

.S 

-3  .a 

a  to 
H  2 

cp   0 

a  — 
a  a 

.S 

o.a 

PERU 

Grand  Totals,  6  Societies 

704 

640 

540 

100 
15 

- 



1 

2j        40 

2        40 

2         40 

9 

I 

1 
1 

1 

1 

664 

American  Societies 

600 

Board  of  For.  Mias.,  Methodist  Epis.  Ch 

Gospel  Missionary  Society 

500 

Seventh-Day  Adventist  Denomination 

100 

British  Society 

15 

International  Society 
'Salvation  Army 

49     — 

- 

- 

49 

URUGUAY 
American  Societies 

227 

219 
8 

2 

1 
1 

17 

9 

8 



- 

j 

210 

Board  of  For.  Miss.,  Methodist  Episcopal  Ch. . . 
For.  Mias.  Board,  Southern  Baptist  Conv 

210 

VENEZUELA 
American  Society 

Board  of  For.  Miss.,  Presby.  Ch.  in  U.  S.  A. . . . 

45 

1 

1 

45 

'  Data  not  corrected  by  the  Society. 


INDEX 


Aborigines.    See  Indians. 

Aborigines  Protection  Society  of 
Peru,    i.    117. 

Accessibility,  1.  123-5,  211,  231,  285, 
See   also    the   various    countries. 

Addresses  at  the  Panama  Congress 
— devotional,  iii.  179-266  (con- 
tents, iii.  181);  evening,  iii.  267- 
428    (contents,   iii.    269). 

Addresses  on  Latin  America,  ii. 
377-8,  413;  organized  scheme  of, 
ii.  399;  sympathetic  interpretation 
of  Latin  America  needed  in,  ii. 
40S-6. 

Advisory  committee,  i.   17. 

Aggression — fear  of,  i.  129-130;  of 
commercial  agents,  i.  130;  re- 
membrance of  territorial,  i.   131-2. 

Aggressiveness  of  the  evangelical 
church,   ii.   227-8,  250. 

Agnosticism,  i.  79,  82,  83;  among 
educated  classes,  i.  212;  as  a  help- 
meet to  faith,  i.  306.  See  also 
Religion,  Philosophy,  and  Ration- 
alism. 

Agricultural  education — evangelical, 
i.  318,  438-S,  552-4.  574;  state,  i. 
399.   406. 

Agricultural  schools,  i.  415-6,  483-4. 

Aguascalientes,    joint    seminary    in. 

Aim — of  evangelical  missions,  i.  130, 
19s,  282,  304,  340-1,  350,  362,  ii. 
loi,  321,  441-2,  446,  iii.  166;  of 
evangelical  education,  i.  464-472, 
475-6,  487,  503-4,  SIC,  546,  553-4; 
of  medical  missions,  iii.  118;  of 
developing  self-support,  i.  147-8, 
ii.  261-2;  of  unity,  i._  314,  iii.  19- 
20;  not  proselyting,  ii.  440. 

Aim  and  message  of  the  evangelical 
churches,  i.  274-2S2. 

Akers,   C.    E.,   quoted,   i.    74,   253. 

Amazon  river — navigation  of,  i.  56; 
traders  on,  i.  74;  valley  of,  as 
field  for  immigration,  i.   61. 

American  Bible  Society,  i.  216,  ii. 
19.  367!  392-3;  building  in  Colon 
dedicated,  i.  31;  Bibles  distributed 
by,  i.  106;  help  of,  in  establish- 
ing churches,  i.  143-4.  'See  also 
Bible    societies. 

American  Seamen's  Friend  Society, 
ii.    370,   446. 

Anticlerical  party,  i.  78. 

Apologeticsj  i.  84,  359,  514,  523,  ii. 
33,   55.   iii-   34-5- 


"Apostolic   Conception   of   God,   The 

Recovery  of  the,"  address  on,  iii. 

244-252. 
Application  of  Christianity  to  social 

needs  and  problems,  i.   11 1-2,  283- 

300.    See  also  Addresses,  iii.   361- 

386. 
"Approach  to  Latin-American  Wom- 
en   in    the    Home,    The,"    address 

on,   iii.   314-347- 
Araacanian  Indians,  i.  94,  155-6. 
Archbishop     of     the     West     Indies, 

letter  from  the,  iii.    190-1. 
Architecture — importance       of,       in 

church  buildings,  i.   158,  281,  351, 

ii.   200;  missionary  preparation  in, 

iii.      167;     Moorish     influence     on 

Latin-American,   ii.   230. 
Area — of    Anglo-Saxon    America,    i. 

47;  of  Latin  America,  i.  47,  58-9; 

of   tropics,    i.    125.      See    also    the 

various  countries. 
Argentina: 

Accessibility,  i.    125. 

Area,  i.   58. 

Bible  distribution,  ii.    16. 

Cities  without  evangelical  witness, 
i.   222. 

Commerce,    i.    53,    54. 

Conferences  and  conventions,  in- 
terdenominational,  iii.   43-4. 

Cooperation,   plans   for,   iii.    79. 

Delimitation    of    territory,    iti.    21. 

Education — evangelical,  i.  431, 
434,  435.  436,  448,  450.  458, 
459,  461,  462,  475,  476,  ii.  148, 
iii.  36;  Roman  Catholic,  i.  396, 
400,  421,  423,  424,  425;  state, 
i-  38s,  392,  394.  399.  400,  401, 
402,    403,    404,    405,    406,    407, 

410,  411,  412,  413,  414,  415, 
416,  417,  572;  elementary,  i. 
400,  401,  402,  403,  404,  405, 
406,  407,  410;  secondary,  i,  385, 
448,  450;  higher,  i.  394,  396, 
420,    458,    528;    normal,    i.    113, 

411,  412;  percentage  of  popula- 
tion in  school,  i.  112;  school 
buildings  rented,  i.  113;  women, 
ii.  140,  142,  143,  146,  152.  See 
also   Education. 

Evangelical  church — ^discipline,  iii. 
40;  membership,  iii.  40;  situa- 
tion of,  i.  137,  177-9;  witness- 
ing power  of,  i.    150. 

Foreigners    in,    i.    73,    154,    178-9. 

Fertility,  i.   53,  222. 

Geographical  features,  i.   124. 

Government — cooperation  of,  with 


511 


512 


INDEX 


evangelical  missions,  iii.  55,  58; 
stability  of,  i.   65. 

Illiteracy,   i.    399,   ii.    330. 

Immigration,  i.  59,  178;  as  field 
for,  i.  60-1;  claims  on  evan- 
gelical Christianity  arising  from, 
i.    178. 

Independence,    winning    of,    i.    64. 

Indians — inadequate  work  for,  i. 
155;  small  percentage  of,  i. 
222. 

Intemperance,  ii.  253;  warfare 
against,  i.    120. 

Leading  Latin  America  in  educa- 
tion,  whither?  i.    572. 

Literature — cooperation  in  pro- 
ducing, iii.  31;  union  press  and 
depository,    iii.    44,    79. 

Mexico,  international  cooperation 
in  dealing  with,  i.   (ty. 

Missionary  force,  i.  222,  ii.  362, 
iii.  T2\  need  of  increasing,  i. 
179.    See  also  Statistics. 

Missionary  work,  i.  98,  137,  177- 
9,  222,  ii.  148,  170,  201-2,  254, 
268-9,  295,  297,  328,  iii.  21,  31, 
40,  43-4.  52-3,  55.  58,  79-  See 
also  Statistics  and  Education 
(above). 

Monetary   system,    i.    65. 

Overlooked  areas  and  peoples,  i. 
?5- 

Peace   with    Chile,   ii.    124-6. 

Population,  i.  58,  iii.  72;  analyzed, 
i.   68. 

Products,  i.    53. 

Progressiveness  of,  i.   222. 

Religious  liberty,  i.  403;  strug- 
gle  for,  ii.   zgo,  291. 

Roman  Catholic  Church — situa- 
tion of  the,  i.  81-2,  177;  hold 
of,  on  women,  i.  223;  relation 
to  the  state,  i.  403 ;  evangelical 
cooperation  with,  iii.   52-3. 

Salaries  of  evangelical  workers, 
iii.   40. 

Sanitation,  i.   126. 

Social  morality,  ii.  232;  campaign 
for,   i.    121. 

Sunday  observance,  ii.  252. 

Sunday-school  membership,  ii. 
368. 

Unfinished  task,  i.   177-9. 

Universities,   i.   420. 

Waldensian  colonies,  i.  154-5,  180. 

Women,    ii.    130,    168. 
Argentine      National      Congress      of 

Freethinkers,   part   taken   by   wom- 
en in,  i.  82. 
Argentine     State     Museum     of     La 

Plata,  cooperating  with  evangelical 

missions,   i.    97. 
Aristocracy — patrons    of   art,    i.    50; 

rule    of,    i.    69;    right    of,    to    the 

gospel,  i.   194. 
Art,  contributions  of  Latin  America 

to,  i.  50. 
Artigas,  i.   63. 
Asia,    report    of    continuation    com- 


mittee conferences  in,  i.  5;  cited, 
ii.  41,  133,  181. 

Asiatics.     See   Orientals. 

Atheism.  See  Religion,  Philosophy, 
and   Rationalism. 

Athletics  i.  471;  value  of,  for  stu- 
dent classes,  i.  460;  young  people 
and,   ii.   255-6. 

Attitude — of  missionaries,  (See  Mis- 
sionaries) ;  of  Panama  Congress, 
i.  16.  18-9;  iii.  183-196;  of  gov- 
ernments toward  evangelical  mis- 
sions, ii.  295,  296,  442;  of  Roman 
Catholic  Church  toward  evan- 
gelical missions,  i.  134,  ii.  204-5, 
292.  See  also  Roman  Catholic 
Church. 

'"Attitude  and  Spirit,  Our,"  ad- 
dress on,  iii.   183-196. 

Attitude  of  the  home  base  toward 
Christian  work  in  Latin  America, 
ii.    350-9. 

Aymara  Indians — learning  the  lan- 
guage of,  i.  156;  intemperate 
orgies  of,  i.  119;  Roman  Catholic 
missions  among,  i.  93;  the  un- 
reached, i.    155-6;   vices  of,  i.   93. 

B 

Bahama  Islands— missionary  force 
in,  ii.  363 ;  missionary  work  in, 
i.  160;  population,  i.  160.  See 
also   Statistics. 

Ballivian,  i.   49. 

Baptists,  appeal  of  Haiti  to,  i.  162-3. 

Barbadoes,  missionary  work  in,  i. 
160. 

Barbosa,  Ruy,  contribution  of,  to 
international   law,   i.    51. 

Barranquilla — foreigners  in,  i.  73; 
regional   conference    in,   i.   24. 

Barrett,   John,   quoted,   i.    64. 

Barrios,  President,  invited  mission- 
aries to  Guatemala,  i.   167. 

Benevolent  institutions,  public — 
discrimination  in,  against  non- 
Roman  Catholics,  ii.   294. 

Bentham,   Jeremy,  i.   302. 

Bible,   The: 

Allusions  to,  uncommon  in  Latin- 
American    literature,    ii.    20,    21- 
22,  231. 
As     contraband     merchandise,     i. 

'43-. 
As  guide  in  education,  i.   496. 
Authority  of  the,   i.    275-6. 
Appeal   to,    often    futile,    ii.    20-21. 
Books   on   the.     See    Literature. 
Burned  publicly,  i.   137,  ii.  288. 
"Care   and    Custody   of   the    Scrip- 
tures,"  address   on,   iii.    305-314. 
Commentaries   needed,   ii.    23,   85. 
Denied   to   Latin   America,    i.    107- 

8,   214,   338,   ii.    17. 
Difference  in  Roman  Catholic  and 
evangelical  interpretation  of  the, 
i.    27q-6. 
Distribution    of   the,    i.    138,    319, 


INDEX 


513 


ii.  15-18,  269,  288;  cooperation 
in,  iii.  82-83;  by  Bible  societies, 
i.  106;  caution  against  free,  ii. 
269;  in  early  nineteenth  cen- 
tury, i.   431-2,   ii.    289. 

Historical  criticism  of  the,  i.  309- 
311,    ii.    99. 

Hist9rical  introduction  to  the, 
being  prepared  by  Brazilian  lay- 
man,  i.    311,   ii.    98. 

In  the  Sunday-school,  i.  143. 

Instruction  of  colporteurs  in  the, 
i.  480-1. 

Instruction  in  the,  in  primary 
schools,    i.    474. 

Instruction  in  the,  in  mission 
schools,  i.  438-9,  448,  473-4,  489, 
556-7- 

Instruction  in  the.  Boldness  in, 
»-.  555- 

Latin  Americans  not  familiar 
with,  ii.  230-1. 

Missionary  power  of  the,  i.  107, 
ii.    II. 

Missionary's  preparation  in  the, 
i.    321,  '523. 

New  Testament  better  adapted  to 
free  use  than  the  Old  Testa- 
ment,  ii.    84. 

Persecution  for  distributing  the, 
i.  137,  216,  219,  ii.  16-17,  288- 
250. 

Prejudice  against  the  name  of 
the,   i.   350. 

Preparation  of  Latin-American 
evangelists  in  use  of  the,  i. 
479-480. 

Right  to  an  open,  i.   105-9. 

Roman  Catholic  opposition  to  free 
circulation  of  the,  i.  137,  216, 
219,  ii.  16-17,  84,  98,  288-290; 
influence  of  Protestantism  upon, 
ii.  98;  official  attitude  of,  to- 
day,  ii.    18. 

Social  gospel  of  the,  i.  292.  Sec 
also   Social  gospel. 

Study,  courses  in,  needed,  i.    157. 

Study,   for  student  classes,   i.   342. 

Study,  in  the  church  in  the  field, 
ii.    244,    249. 

Study  of,  in  theological  prepara- 
tion,   i.    5 1 3-5. 

Supreme  need  of  Latin  America, 
i.    214. 

Translation  and  distribution  of 
the  Scriptures,  ii.    11-19. 

Trustworthiness  of  the,  i.   309-311. 

Use    of,    with    Roman    Catholics, 

,   i-   349-350. 

Versions : 

History    of,    ii.    12-15. 
Indian   vernacular,   ii.    15,   85-7; 
needed,     i.     156;     preparation 
of,  ii.  97. 
Merit  of,   ii.    97. 
Portuguese,    i.    156;    history    of, 
ii.   13;  opposed  by  the  Roman 
Catholic    Church,    ii.    17;    re- 
vision of,  ii.   II,   14,  97. 


Roman    Catholic,    ii.     14;    com- 
pared with  other  versions,  ii. 
18. 
Spanish;    history    of,    ii.    12-13; 
Moderna     imperfect,     ii.     90; 
opposed       by       the       Roman 
Catholic    Church,    ii.    17;    re- 
vision   of,    i.    156,    ii.    II,    13, 
97- 
"Bible,    The    Place    and    Power    of 
the,    in    the    Individual    and    Na- 
tion," address  on,   iii.   315-321. 
Bible    societies,    i.    185,    ii.    367,    iii. 
70;    as    early    instances    of    inter- 
denominational     cooperation,      iii. 
17;    as   pioneer   distributors   of  the 
Bible,   i.   486;    pioneer   work   of,   i. 
136,     486,     ii.      18,     98-9;     impor- 
tance   of    work    of,    ii.    17-8,    97-9; 
help    establish     indigenous     evan- 
gelical churches,  i.   143-4;  need  of 
more  cooperation   between,   iii.   83, 
86,    102;   the   greater,   cooperating, 
ii.     19;     creation     of     interest     in 
Latin    America    by    the,    ii.     392, 
393;     spiritual    significance    of,     i. 
313;    task    of   the    great,    ii.    n-2; 
only     woman     in     charge     of     an 
agency     of.     ii.      120;     witnessing 
power  of,   through  agents,   i.    150. 
See  also  Statistics. 
"Bible    Society    Record,"    quoted,    i. 

106,  ii.   119-120. 
Bible  women,  ii.   183-4. 
Bibliography — of    books    in    Spanish 
for   Christian  workers,  ii.   63-7;   of 
education,  i.  533-540. 
Bielovucic,  Juan,  aviator,  i.  52. 
Big  task  appeals  to  the  home  base, 

ii.   439. 
Biography,    need    of    Christian,     ii. 

27. 
Blanco,  Guzman,  i.  83. 
Board     of     Missionary     Preparation 
(in      North      America),      iii.      71; 
activities    and    service    of    the,    iii. 
.163-5;     origin     and     organization, 
iii.    163;   fourth   report  of,  quoted, 
>■    317.    323- 
Board     of     Missionary     Study     (in 

England),   iii.   70,    163. 
Boards,  missionary.    See  Missionary 

societies. 
Bogota,    i.    63,    150;    Bible    distribu- 
tion   in,    ii.     16;    Christian    educa- 
tion,  ii.    150;    foreigners  in,   i.   73; 
needs  a  Y.   M.   C.  A.,  i.   219. 
Bolivar,  i.  63-4,  379-380;  despair  of, 

iii.    380-1,    382. 
Bolivia: 

Area,  i.   58,   173. 
Climate,   i.    125. 
Commerce,  i.   155. 
Education — evangelical,      i.       175, 
433,    434.    441.    442,    446,    483, 
498;    Roman    Catholic,    i.    420; 
state,  i.   174,  400,  403,  404,  405, 
409;    elementary,    i.    400,    403, 
404,    405,   409,    442;    secondary. 


514 


INDEX 


i.  446;  higher,  i.  420,  451-4; 
normal,  i.  113,  ii.  143;  per- 
centage of  population  in  school, 
i.    112,   ii.    146. 

Evangelical  church — s  p  i  r  i  t  u  a  1 
state  of,  i.  149;  crisis  in,  i.  136. 

Foreigners  in,  1.  73. 

Geographical  features,  i.   174,  221. 

Government — cooperation  of,  with 
evangelical  missions,  iii.  55,  58; 
welcomes_  outside   aid,    i.    173-4. 

Illiteracy,   i.    221,    399. 

Immigration,  as  field   for,   i.   61. 

Independence,    winning   of,    i.    64. 

Indians — spiritual  neglect  of,  i. 
92-4,  174;  inadequate  work  for, 
i.  155-6;  preponderance  of,  i. 
251;    women,    ii.    136-7. 

Intemperance,  i.   119. 

Missionary  force,  i.  175,  ii.  362, 
iii.   T2. 

Missionary  work,  i.  93-4,  98,  136, 
173-5,  ii-  249.  295,  iii.  55,  58. 
See  Statistics  and  Education 
(above). 

Occupation,  requirements  of,  i. 
174- 

Overlooked  areas  and  peoples,  i. 
93-4,    95.    I73-S- 

Population,  i.  173,  in.  72;  ana- 
lyzed, i.   68. 

Religious  liberty,  i.  403,  ii.  291. 

Roman  Catholic  Church — situa- 
tion of  the,  i.  81;  relation  to 
the  state,  i.  403;  early  missions 
of,    i.    259. 

Sanitation,  i.   115,  127. 

Social   morality,   ii.   22,2. 

Sunday-school  membership,  ii. 
368. 

Unfinished  task,  i.   173-5. 

Universities  in,  i.   420. 

Women,   ii.    132. 
Bolivian     Indian     Mission,     i.     93-4, 

175- 
Book-stores,    union.      See    Deposito- 
ries. 
Branco,    Baron    Rio,   i.    66. 
Brandon,  Edgar  Ewing,  cited,  i.  398, 

544,  ii.    141-2. 
Brazil: 

Accessibility,  i.   125. 

Area,    i.    58,    181. 

Cities,    financial   power   of,    i.    123. 

Climate,  i.   125-6. 

Commerce,  i.   54. 

Conferences  and  conventions,  in- 
terdenominational,  iii.    44,   48. 

Cooperation — need  of,  i.  181-2; 
planned,  iii.  36-7,  79-82. 

Delimitation  of  territory,  iii.   22. 

Education — evangelical,  i.  433,  434, 
435,  437.  440.  443.  445.  446, 
447,  451-6,  459.  461,  462,  463, 
471,  475,  476.  482,  483,  491, 
495,  499,  522,  550,  u.  148,  149, 
150,    177;    cooperation    in   evan- 

felical,     iii.     36-7,     79-82,     152; 
lomari  Catholic,  i.  423;  state,  i. 


H3,    389,    394,    395.    400,    401, 

402,  403,  404,  405,  406,  407, 
410,  412,  415,  417,  ii.  143,  144; 
elementary,     i.     400,    401,    402, 

403,  404,  405,  406,  440,  ii.  177; 
secondary,  i.  443,  445,  446,  447, 
ii.  149,  150;  higher,  i.  451,  iii. 
36-7,  80-2,  152;  kindergarten,  ii. 
177;  normal,  i.  113,  ii.  143;  in- 
dustrial, ii.  144;  women,  ii.  143, 
144,  148,  149;  percentage  of 
population  in  school,  i.   113. 

Evangelical  church — strength  of, 
ii.  324;  witnessing  power  of, 
i.  151;  common  name  for,  iii. 
80;  strong  feeling  for  an  inde- 
pendent, national  church,  iii. 
65;  instances  of  independent 
churches,  ii.  236;  schools  of  the 
national  church,  i.  437;  mission- 
ary organizations  of  the  Brazil- 
ian evangelical  churches,  iii. 
470. 

Fertility,   i.   53. 

Foreigners,    i.    73-4,    154. 

Geographical  features,  i.   124. 

Government — stability  of,  i.  65 ; 
attempt  to  uplift  Indians,  i. 
loi;  cooperation  with  evan- 
gelical missions,  iii.   55-6,   58. 

History  of,  in  English,  a  good, 
iii.   177. 

Illiteracy,  i.   182,  399. 

Immigration,    i.    59,    60-1. 

Independence,  winning  of,  i.   64. 

Indians — evangelical  missions 
among,  iii.  140-1;  Roman  Catho- 
lic missions  among,  i.  loi; 
spiritual  neglect  of,  i.  95,  loo-i, 
155,   181-2,  ii.   136,  iii.   140-1. 

Intemperance,   ii.   253. 

Languages  of,  i.  48,  127. 

Literature — types  of,  widely  read 
by  educated  classes,  ii.  24;  evan- 
gelical, ii.  47-53;  cooperation  in 
producing  evangelical,  iii.  31; 
need  of  evangelical,  i.  223. 

Mexico,  international  cooperation 
in   dealing  with^  i.   67. 

Missionary  force  in,  i.  182,  ii.  358, 
362,  iii.   72. 

Missionary  work,  i.  181-2,  294-5, 
ii.  47,  148,  149,  150,  236,  254, 
25s.  264,  323-4,  iii.  22,  31,  44, 
48,  53.  55-6,  58,  79-82,  153; 
early,  i.  223,  266;  woman 
pioneer  in,  ii.  118-9;  Brazil  open 
to,  i.  137-8.  See  also  Education 
(above)    and    Statistics. 

Overlooked  areas  and  peoples,  i. 
95,  iii.   139-142. 

Products,    i.    54. 

Population,  i.  58,  181,  iii.  yz; 
analyzed,   i.    68. 

Race,  i.  250,  251;  prejudice,  i.  70. 

Religious    liberty,    i.    403,    ii.    201. 

Religious  situation,  i.  223.  See 
also   Religion. 

Roman     Catholic     Church— sitUR' 


INDEX 


SIS 


tion  of  the,  i.  82-3;  persecutions 
by   the,   i.    223;    relation   to   the 
state,    i.    403;    cooperation    with 
evangelical   missions,   iii.    53. 
Roman    Catholic    congress    in,    ii. 

Sanitation,  1.   116-7,  126. 

Slavery  abolished,   i.    64. 

Social  morality,  campaign  for,  i. 
121. 

Sunday-schools,  i.  462-3;  member- 
ship of,  ii.  368. 

Unfinished  task,  i.   181-2. 

Women,   iii.    358-360;   position   of, 
ii.    164-S. 
British    and    Foreign    Bible    Society, 

i-    367.    376,    392-3,    431,    ii-     19; 

Bibles  distributed  by,  i.   106;  help 

of,    in    establishing    churches,     i. 

143-4;     productions    of,     for     In- 
dians, i.    156. 
British    Corresponding    Committee — 

membership     of,     i.      12;      prayer 

leaflet     prepareci    by,     i.     22;     re- 
quested postponement  of  the  Con- 
gress by,  i.  25. 
British  Guiana: 

Area,   i.    59,    183. 

Commerce,   i.   55. 

Education,  evangelical,  i.  434. 

Immigration,  i.   59.  _ 

Missionary  force,  i.  183,  ii.  362; 
English  societies,  i.  74;  num- 
ber of  societies,  iii.  72. 

Missionary  work,  i.  183,  265.  See 
also  Statistics  and  Education 
(above) . 

Population,  i.  183,  iii.  72. 

Sunday-school  membership,  ii.  368. 

Unfinished  task,  i.   183. 
British  Honduras: 

Education,  i.  405. 

Evangelical  church,  witnessing 
power  of  the,  i.   150. 

Indians,  i.    150. 

Missionary  force — number  of  so- 
cieties,  ii.    362. 

Missionary  work.    See   Statistics. 

Population,  i.  405. 
British     missionary    societies — direc- 
tory of,  iii.   468-9;   work  of.    See 

Statistics. 
British  pioneer  women  missionaries, 

ii.    120-1. 
British  West  Indies,  unfinished  task 

in,  i.  159-161. 

Brotherhoods,   church,  need  of,   i. 

110. 
Brown,    Dr.    Arthur    J.,    cited,    iii. 

30. 
Bryan,  Hon.  Wm.  Jennings,  visit  of, 

to  South  America,  i.   137,  ii.   354. 
Bryce,    Lord — quoted,    i.     63.    68-9, 

69-70,     265,  _  376-7;     visit    of,    to 

South  America,  i.   137,  ii.  354. 
Buenos  Aires: 

i-.  52,   57.   63. 

Bible  distributions,  11.    16. 

Churches,   insufficient  number  of, 


i.      177;      without      appropriate 
church  building,  i.   158. 

Considered  as  meeting-place  for 
the  Congress,  i.   11-12. 

Constituent  Congress  of  the 
United  Provinces  of  South 
America  (1817),  i.  270. 

Education,  ii.  142,  143,  144,  146, 
148;   state,   ii.    156. 

Evangelical  university  for,  i.   528. 

Foreigners  in,  i.  73. 

Gibraltar  of  Latin  America,  i. 
476. 

Health  department,  i.  116. 

Missionary  work,  ii.  249;  begin- 
ning of,  i.  266. 

Philanthropic  schools  in,  i.  435-6. 

Regional  conference  in,  i.  24. 

Social  morality  in    i.   121,  ii.  232. 

Society  for  Child  Welfare,  ii.  168. 

University  of,  i.  51,  420;  Catho- 
lic university  of,  i.  420. 

Women  in,  ii.   130. 

Work  for  sailors  in,  i.    145. 

Y.  M.  C.  A.  physical  director  con- 
sulted, i.   117. 

Y.  W.  C.  A.  in,  ii.   170-2. 
Buildings.       See     Architecture     and 

church  buildings. 
Bulletin  of  Panama  Congress,  i.  22. 
Burial,  laws  regarding,  ii.  294. 
Burton,  Hon.  Theodore — visit  of,  to 

South  America,  i.   137. 
Business — women    in,    ii.    130.     See 

Commerce,  Foreign  Investments  in 

Latin     America,     and     Industrial 

Revolution. 
Business  men   taking  an  interest  in 

Latin  America,  i.   130. 
Butler,    William,    quoted,    i.    87-8. 


Calder6n,  Dr.  Francisco  Garcia — 
quoted,  i.  50,  58,  62,  65-6,  71,  129- 
130,  251,  257,  302,  iii.  378-381; 
referred   to,   1.   322. 

Caldwell  Resolution,  i.  16;  referred 
to,   i.   352. 

Callao — foreigners  in,  i.  73;  mission- 
ary force  in,  i.  172;  work  for 
sailors  in,   i.   145. 

Calvin,   i.    281. 

Calvo,  contribution  of,  to  inter- 
national law,  i.   51. 

Canal  Zone: 
American    Bible    Society    building 

dedicated,  i.  31. 
American     Seamen's    Friend     So- 
ciety, ii.  446. 
Education — Roman      Catholic,      i. 

422;  secondary,  i.  422. 
Labor   conditions    in    the,    i.    559- 

560. 
Missionary  force,  ii.  362. 
Religious  needs  of  the,  i.  352. 
Union  evangelical  church   of  the, 
iii.   64,   155. 


5i6 


INDEX 


Candidates,     missionary.      See     Mis- 
sionary candidates. 
Capital.     See   Foreign    investments. 
Caracas,  i.   63.   158. 
"Care    and    Custody    of    the    Scrip- 
tures,  The,"   address  on,   iii.   305- 

314- 
Catalogs    of    evangehcal    schools,    i. 

449-450. 
Catholic  Directory,  cited,  1.   422. 
Catholic   Encyclopedia,  cited,  i.   419- 

422. 
Central  America: 

American  intervention  on  several 
occasions,  i.  67. 

Area,  i.   §9. 

Climate,  1.    125,   216. 

Commerce,   i.   56. 

Conferences  and  conventions,  in- 
terdenominational, iii.   48-9. 

Cooperation — need  of,  i.  168-9; 
plans  for  future,  iii.  82. 

Delimitation  of  territory,  iii.   22. 

Education — evangelical,  i.  448, 
454f  573.  ii-  15°;  Roman  Catho- 
lic, i.  422;  state,  i.  395.  4iS; 
secondary,  i.  448;  higher,  i. 
454;  need  of,  i.  573;  percent- 
age of  population  in  school,  i. 
112. 

Evangelical  church— membership, 
iii.   40;    discipline,   iii.   40. 

Fertility,   i.    53. 

Foreigners  in,  i.  72;  influence  of, 
i.   75- 

Governments — welcome  evangeli- 
cal missions,  i.  135;  stability 
of,  i.   64. 

Illiteracy,  i.    448. 

Immigration,  as  field  for,  i.   60. 

Indians — claims  of,  on  evangelical 
Christians,  i.  88-9,  573;  inade- 
quate work  for,  i.  155;  pagan 
survivals  among,  i.  253;  women, 
ii.    136. 

Literature,  cooperation  in  produc- 
ing,  iii.    31-2. 

Missionary  force — number  of  so- 
cieties, ii.   362,  iii.   yz. 

Missionary  work,  i.  167-9,  216-7, 
ii.  150,  249,  365,  iii.  22,  31-2, 
46,  48-9,  82;  beginnings  of, 
i.  266;  welcomed  by  govern- 
ments, i.  135;  need  of  medical 
missions,  ii.  440;  handicaps  to 
effective  i.  215.  See  also  Sta- 
tistics, tne  various  countries  of 
Central  America,  and  Education 
(above). 

Open  to  evangelical  work,  i.  217. 

Overlooked  areas  and  peoples,  i. 
88-0,  167,  573. 

Population,  1.  59,  167,  iii.  72; 
analyzed,  i.  68. 

Religious  liberty,  ii.   251. 

Revolutions,   i.    64. 

Roman  Catholic  Church — situation 
of  the,  i.  80;  losing  its  hold,  i. 
79- 


Salaries    of    evangelical    workers, 

iii.   40. 
Unfinished  task,  i.   167-9,  216. 
Cerro  de  Pasco,   foreigners  in,  i.   73. 
Chaco  region  of  the  Rio  de  la  Plata 
— evangelical       missionary       work 
among   the   Indians   of   the,   i.    95- 
100. 
Chavez,  Jorge,  aviator,  i.  52. 
Children — accessible  through  nurses, 
ii.  206;  child  psychology,  essential 
to    work    with,    i.    488;    child    psy- 
chology not  applied   to  state  edu- 
cation,    i.     410;     education     as    a 
means  of  reaching  parents,  i.  487; 
hopefulness   of   work   for,    ii.    181; 
high  death  rate  of,  ii.    133-4,   186, 
207;     missionaries     should     learn 
from,  iii.   173;   provision  for  needs 
of,  ii.   178-9;   Society  for  the  Pro- 
tection   of    Children,    ii.    167;    So- 
ciety for  Child  Welfare  in  Buenos 
Aires,   ii.    168. 
Chile: 

Area,  i.   58,   176. 

Bible   distribution,   ii.    16. 

Climate,  i.   125. 

Commerce,  i.   54. 

Cooperation — present,      iii.       15-6; 

plans  for  future,  iii.  82-3. 
Delimitation  of  territory,  iii.   15-6, 

22-3. 
Education — evangelical,  i.  94,  432, 
433.  434.  438.  440,  441.  442, 
446,  447.  449.  450,  456.  457. 
461,  483,  492,  ii.  148,  149,  151, 
152;  cooperation  in  evangelical, 
iii.  S7',  Roman  Catholic,  i.  380, 
396,  420,  421,  423,  ii.  146;  state, 
i.  385.  389.  392.  394.  400.  401. 
402,  403,  404,  405,  406,  407, 
410,  411,  412,  414,  415,  417,  ii. 
140,  142,  146;  religious  instruc- 
tion compulsory,  i.  403;  elemen- 
tary, i.  400,  401,  402,  403,  404, 
405,  406,  407,  410,  440,  442,  ii. 
146,  148;  secondary,  i.  385,  412, 
415,  446,  447,  449,  450,  ii.  146, 
148,  149;  higher,  i.  380,  394, 
396,  411,  420,  456,  457,  ii.  142, 
148;  normal,  ii.  140,  152;  in- 
dustrial, i.  94;  percentage  of 
population  in  school,  i.  112. 
Evangelical  church — witnessing 
power  of  the,  i.  150;  strong 
feeling  for  national  indigenous, 
iii.  65. 
Fertility,  i.  53,  54. 
Foreign    influence    upon,    Spanish, 

i.  251. 
Foreigners  in,  i.  yT,,   154,  155. 
Geographical    features,   i.    124. 
Government — stability    of,     i.     65; 
grant  to  missionary  work,  i.  94- 
5 ;    cooperation   with   evangelical 
missions,  iii.   56,   58. 
Illiteracy,  i.  399. 
Immigration,   as  field   for,  i.   61. 
Independence,    winning   of,    i.    64. 


INDEX 


517 


Indians — spiritual    neglect    of,     i. 

94-5,    119-120,    155;    evangelical 

missions  among,   i.   94-5,  iii.   23; 

Roman  Catholic  missions  among, 

i.    94;    inadequate    work    for,    i. 

IS5>    pagan    survivals   among,    i. 

94;    women,   ii.    137. 
Intemperance — peril  of,  i.  75,  115; 

warfare    against,    i.     118-120. 
Mexico,    international    cooperation 

in  dealing  with,  i.   67. 
Missionary    force — distribution    of, 

iii.    23;    inadequacy   of,    i.    231; 

number  of  societies,  ii.   362,  iii. 

J2. 

Missionary  work,  i.  94-S,  176-7, 
221-2,  231,  ii.  148,  149,  151,  183, 
185,  2S4,  iii-  .22-3,  32,  56,  58, 
82-3;  evangelistic  meetings,  ii. 
249;  Chile  open  to,  i.  136-7. 
See  also  Education  (above)  and 
Statistics. 

Overlooked  areas  and  peoples,  i. 
94-5,    177-. 

Pagan  survivals,  i.  94. 

Peace   with   Argentina,    ii.    124-6. 

Population,  i.  58,  176,  iii.  72. 

Products,   i.    54. 

Religious  liberty,  i.  403,  ii.  291. 

Revival  needed,  i.   222. 

Roman  Catholic  Church — most 
thoroughly  organized  in  Chile, 
ii.  438;  occupation  of,  only 
nominal,  ii.  438;  proportion  of 
priests  to  population,  ii.  438; 
hold  on  women,  i.  222;  relation 
to  the  government,  i.  403;  situ- 
ation of  the,  i.  81;  missions  of 
the,  i.  94. 

Sanitation,  i.   11 5-6,  126. 

Sunday-school  membership,  ii. 
368. 

Survey  of  need  of,  i.  222. 

Unfinished  task,  i.    176,  231. 

Vital   statistics,   i.    115-6. 

Women — need  of  reaching,  i.  222; 
in   business,    ii.    130-1. 
Christ.     Sec  Jesus  Christ. 
"Christ,     Claims     of,     on     Thinking 

Men,"  address  on,  iii.  295-7. 
Christ    of    the    Andes,    ii.    124-6,    iii. 

141. 
"Christ,   The    Preeminence    of,"    ad- 
dress on,  iii.  197-204. 
"Christ,    the    Same    Yesterday,    To- 
day and  Forever,"  sermon  on,  iii. 

259-266. 
"Christ's    Vision    of    the    Unity    of 

all     Believers,"     address     on,     iii. 

237-243- 
Christian      education.       See      Evan- 
gelical     education      and      Roman 

Catholic   education. 
Christian  Endeavor  societies,  i.  293, 

471,  ii.  25S;6,  380-1. 
"Christian     Faith     in     an     Age     of 

Doubt,"    address   on,    iii.    297-304. 
Christian    literature.     See    Evangeli- 
cal literature. 


Christian  Science,  ii.   33. 
Christianity: 

Bearing     of     Christian     education 
upon    existing    types    of    Latin- 
American,  L  530- 
Collapse   of,   in   Latin   America,   i. 
76-83,  212,  224-s,  301-3,  343,  ii. 
35,   159-160,  iii.   380-4.    See  also 
Religion. 
Development  of  a  Latin-American 
twe    of,    i.    519,    iii.    166.      See 
also  National  churches. 
Essentially  a  democratizing  force, 

ii.  325- 
Evangelical     message     for     Latin 
America.     See   Evangelical  mes- 
sage. 
Social   gospel  an  integral  part  of, 

ii.  292-4,  325. 
Social    standards    inherent    in,    1. 

314-5- 
Status  of,  in  Latin  America.    See 

Religion. 
Vitalization    of,    needed    in    Latin 
America,  i.  246,  iii.  93,  141-2. 
"Christianity,  The  Vitality  and  Con- 
quering    Power     of,— How     Real- 
ized and  Maintained,"  address  on, 
iii.    416-428. 
"Christianity,    The    Vital    and    Con- 
quering Power  of, — How  Realized 
and   Maintained,"   address   on,   iii. 
406-415. 
"Christianity,  The  Triumph  of,"  ad- 
dress on,  iii.  387-405. 
"Christians,       Lessons       from       the 

early,"  address  on,  iii.  220-227. 
Church — what  constitutes  the,  i. 
276;  as  an  expression  of  the 
spirit  of  Jesus  Christ,  i.  311-4. 
See  also  Church  in  the  field,  and 
Home  base. 
Cliurch_  and   state,    separation    of,   i. 

402,  ii.  297-300. 
Church    brotherhoods,     need    of,    i. 

no. 
Church  discipline,  ii.  256-9,  333,  iii. 

40-1,  83,   103. 
Church     buildings — lack     of     appro- 
priate, i.    158;   reasons   for   provid- 
ing dignified,  i.    158,   281,   351,   ii. 
200;   architecture,  ii.   200,  iii.    167; 
kinds   needed,    ii.    262-3;    societies 
for  erection  of,  needed,  i.   158;  re- 
quirements   of,    in    Peru,    i.     132; 
class  distinctions  in,  ii.   331. 
Church,  the  home.    See  Home  base. 
Church    in    the    Field,    The — Report 
of  Commission  VI  on,  ii.  217-336; 
table  of  contents,  ii.  219-221;  task 
of  the  commission,  ii.  227. 
Church  in  the  field,  the  evangelical: 
Administration,     share     of     Latin 

Americans  in,  ii.   233-6. 
Aggressiveness   of,    ii.    227-8,    250. 
Auxiliary    organizations,     ii.     319, 

328-330,   331-2. 
Bible — study  of  the,  ii.   244,  249; 
unfamiliar  with  the,  ii.  230-1. 


5i8 


INDEX 


Church  buildings,  i.  132,  158,  281, 
351,  it.  262-3,  331,  iii.   167. 

Common  name  for  national 
churches — iii.  80,  85,  87,  89, 
143;  recommended,  iii.   16,  22. 

Conferences — of  missionaries,  iii. 
80-2,  85,  86,  loo-i,  102,  119- 
120;  of  missionaries  and  Latin- 
American    workers,    iii.    82,    109- 

IIO. 

Cooperation,  interdenominational, 
iii.  78-89,  109-110,  129,  134,  146; 
committees  on,  iii.  79-80;  in- 
stances of  successful,  iii.  147;  in 
establishing  national  indigenous 
churches,    iii.    100,    109. 

Definition  of,   ii.    225,   317-8. 

Denominationalism  of,  ii.  233,  305, 
318-9,  iii.  78,   166. 

Depressed  classes.  See  Depressed 
classes. 

Differences  between  the  Latin- 
American  and  other  churches, 
ii.  230-1,  248,  259,  iii.  116. 

Difficulties  of,  ii.   303-4. 

Discipline,  ii.  256-9,  333;  inter- 
denominational cooperation  in, 
iii.  40-1,  83.  103. 

Educated  classes,  ii.  306-7;  need 
of  enlisting  the,  ii.  238-9.  See 
also   Educated  classes. 

Evangelism  in,  ii.  304;  agencies 
of,  ii.  249-252;  cooperation  in, 
iii.  82,  83,  84,  88,  99-100,  103, 
154- 

Evangelistic   activity  of,   ii.   244-5. 

Evangelistic  campaigns,  i.  357-9, 
ii.    307-8. 

Governments — cooperation  with, 
iii.  155-7;  relations  with,  ii. 
288-302;  legislative  recognition 
by,  ii.  297-8. 

Historical  background  of,  5.  249- 
273.    See  also  Inheritances. 

Homogeneity  of,   ii.    229-230,   305. 

Imitator,  not  an,  ii.  248. 

Immigration  and,  ii.  229.  See 
also   Immigration. 

Independence — g  rowing  desire 
for,  iii.  93;  desire  for,  natural 
in  republics,  iii.  65-8,  93;  in- 
stances of  independent  evan- 
gelical churches,  ii.  236.  See 
also  Self-support  and  National 
churches. 

Indians,   ii.   229. 

Indigenous — definition  of,  ii.  225 
development  of,  i.  139-145,  362 
ii.  233-6,  iii.  146,  166;  educa- 
tion as  a  means  of  establishing, 
i._  504,  509,  574;  instances  of 
ii.  324;  instances  of  indige 
nous  churches  founded  on  read 
ing  the  Bible  alone,   ii.   97. 

Influence  of,  ii.  226,  252-3. 

Inheritances  of — moral  and  spirit- 
ual, i.  253-266,  ii.  230-3,  246, 
318;  racial,  i.  249-352,  ii.  229- 
230.    See  also  Inheritances. 


Inter-mission  conferences,  annual, 
iii.  42-50. 

Leadership,  ii.  272,  274-287,  309- 
310;  Latin-American,  ii.  309- 
310,  329-330;  importance  of,  ii. 
245-246;  lay,  i.  480-1,  ii.  272; 
sources  of,  i.  519,  ii.  336;  train- 
ing of,   i.    466,   478-480,    513. 

Legal  rights  of,  ii.  3x0-1;  recog- 
nized by  governments,  ii.  297-8. 

Literature.  See  Evangelical  liter- 
ature. 

Membership  in,  ii.  226,  229-239; 
conditions  of,  i.  465-6,  ii.  237-8, 
319,  iii.  40-1;  exchange  of,  iii. 
26,  40-1,  83,  87,  103;  sources 
of,  i.  511;  standards  of,  ii. 
306,  333. 

Missionary,   ii.   309. 

National  churches,  ii.  236,  iii.  65- 
8,  93,   100. 

Organization  of,  ii.  229-239,  308, 
318-9;  danger  of  haste  in,  ii. 
323- 

Persecution,  ii.  242-3,  334.  See 
also  Persecution. 

Personal  responsibility,  lack  of  a 
sense   of,   li.   246. 

Personal  work,  i.  350-1,  ii.  251-2, 
409,  iii.    168,   174,   176. 

Policy   of,   ii.    304-311. 

Possibilities  of,  ii.   227-8. 

Prayer,  ii.  243-4,  318;  new  mean- 
ing possible  in  Latin  America, 
i.    279. 

Public  worship,  ii.  248,  259-260, 
289,  290,  291,  297,  307;  attend- 
ance on,  ii.   243. 

Racial  composition  of,   ii.   229-236. 

Relation  of— the  home  base  to,  i. 
146-8,  ii.  233-6,  268-9,  30s,  327- 
8;  governments  to,  ii.  288-302; 
missionaries  to,  i.  148,  519,  ii. 
303,  327-8;  the  Roman  Catholic 
Church  to,  ii.  288-292. 

Responsibility,    rapidly    assuming, 

.ii.  SOS- 
Ritual  in,  ii.  248.  See  also  Pub- 
lic worship. 

Rural   churches,    difficulties    of,    i. 

^  SS3- 

Salaries  of  workers,  n.  272;  co- 
operation in  fixing,  iii.  40-1, 
103. 

Self-government,  ii.   233-6. 

Self-propagation,  ii.  246-7,  262- 
272,  330-1;  reaching  the  edu- 
cated classes,  a  prerequisite  to, 
i-   343. 

Self-svipport,  1.  147-8,  511,  525, 
553,  ii.  261-273,  308-9,  319-320, 
327-8,  330-1,  336,  iii.  146;  in- 
stances of,  i.  151,  475;  tithing 
as  a  means  of,  1.   553. 

Significance  of,  ii.  225. 

Sin,  inadequate  conception  of,  ii. 
231-2. 

Singing,  i.  363,  ii.  248,  259.  See 
also  Hymnals. 


INDEX 


519 


Spiritual  life  of,  i.  148-152,  ii. 
240-7.  306,  319,  334-s.  See  also 
Religion. 

Statistics  of,  ii.  225,  324.  See  also 
Statistics. 

Stewardship,  ii.  272-3,  336. 

Strength  of,  ii.  226. 

Sunday  observance,  ii.  237,  252-3, 
257-8,   308,  iii.  89. 

Sunday-schools,  ii.  253-4,  308,  331- 
2,  iii.  83;  suggested  improve- 
ment in  methods,  ii.  331-2. 

Task    of.    ii.    227,    304. 

Temperance,  ii.  252-3,  308,  328-9, 
iii.  89.    See  also  Intemperance. 

Union   churches,   iii.   63-4,    79,   80, 

Vision    must    be    imparted    to,    ii. 

ass- 
Young    people,    athletics    and,    ii. 

255-6. 
Young  people's  societies,  i.  293,  ii. 

25S-6.  308,  329. 
Witnessing  power   of  the,   i.    149- 

152. 
Workers,      Latin-American — train- 
ing of,  i.  478-480,  480-1;   inter- 
denominational   transfer    of,    iii. 
83. 
See  also  the  various  countries  and 
L  a  t  i  n-American        evangelical 
leaders. 
Church     of      England,      cooperation 
with,    at    the    Edinburgh    Confer- 
ence,  i.    6. 
Church    papers — in    Latin    America, 
ii.  37-42;  use  of,  in  developing  in- 
terest in  Latin  America,  ii.  378-9. 
Cincinnati     Conference    on     Mexico 
(1914) — calling    of    the,    i.    9-10; 
delimitation   ot   territory  proposed, 
ii.    321-2,   iii.    146-7;    achievements 
of  the,   iii.    16;   plans   of,    feasible 
for    all    Latin    America,    iii.    85; 
problems  of  the,   iii.   24-6;   recom- 
mendations  on   education,   i.    484; 
resolution     on     books     for     young 
people,   ii.   87-8;    quoted  on  litera- 
ture,  iii.    35;   minutes   and  recom- 
mendations   of    the,     iii.     111-120; 
cited,   i.    527. 
Cities  of  Latin  America: 
>•  57- 

Accessibility,  i.   123. 
Education,    sentiment    against    co- 
education, ii.    141-2. 
Foreigners  in,  i.    72-3. 
Inquisition  in,  ii.  289. 
Population   of  capitals,   i.    123;    of 

Chilean  cities,  i.    176. 
Preponderant   power   of,    i.    123. 
Prosperity  of   the,   i.   285. 
Roman    Catholic    control    from,    i. 

262. 
Roman  Catholic  priests  mainly  in 

the,  i.  90. 
Room   for   medical   missions  in,   i. 
^  142. 
Sanitation  m,  1.    116,   126. 


Social  morality  in,  i.    121. 
Strategic   importance    of   manning 

the,  iii.   23. 
Students  chiefly  in,  i.  123. 
Transportation    between,   i.    124. 
University     cities     unoccupied,     i. 

172. 
Without     evangelical     witness,     i. 

222. 
Women    seeking    employment    in, 
ii.    130. 
Civilization      of      Latin      America — 
character   of,    of   vital   importance 
to  mankind,  i.  190-1,  210;  relevant 
facts  of,   i.   49-71,   249-273. 
"Claims     of     Christ     on     Thinking 

Men,"  address  on,  iii.  295-7. 
Claims  of  Latin  America  on  the 
message  and  service  of  evangelical 
Christians  and  chvirches,  i.  72-122, 
210-13;  no  alternative  but  re- 
sponse to,  i.  2 10- 1.  See  also 
Opportunity. 
Class  distinctions,  i.  69,  379,  ii.  131, 

201,    331. 
Clemenceau,  M.   Georges,  quoted,  ii. 

127. 
Clergfy — anticlerical     party,     1.      78; 
ejected,  in  Venezuela,  by  Guzman 
Blanco,    i.    83. 
Climate,  i.   125-6.    See  also  the  vari- 
ous countries. 
Coeducation — extent     of,      in      state 
education,    i.    407;    status    of,    in 
Latin   America,   i.   495;    status   of, 
in  dififerent  types  of  education,  ii. 
141-5;    in    evangelical    schools,    i. 
495-6;   importance   of,   i.    572. 
Colegios.      See     Secondary     educa- 
tion. 
Collapse   of   traditional    Christianity, 
i.   76-83,  212,  224-5,  301-3,  343,  ii- 
35.  159-160,  iii.  380-4;  reasons  for 
the,    i.    77-8,    247;    claims    on    the 
evangelical    church    arising    from 
the,  i.  83-4;   discussion  of  the,  by 
countries,      i.      79-83;       literature 
needed   to   combat,   ii.   33. 
Colleges,    i.     475,    520-1.      See    also 
Universities    and     Higher    educa- 
tion. 
Colombia: 

Area,   i.    58,   59,    169,   219. 
Bible   distribution,   i.   219,  ii.    i6. 
Cities,  population  of,  i.   123. 
Climate,   1.    125. 
Commerce,  i.    55. 

Education — evangelical,  i.  432,  ii. 
150;  Roman  Catholic,  i.  403, 
420;  state,  i.  133,  402,  403,  405, 
ii.  146;  elementary,  i.  402,  403, 
405;  higher,  i.  420;  religious  in- 
struction, i.  403;  percentage  of 
population  in  school,  i.  112; 
church  attendance  requisite  to 
public  school  attendance,  i.  133. 
Evangelical  church — without  any 
buildings,  i.  158;  witnessing 
power  of  the,  i.  150. 


520 


INDEX 


Fertility,   i.    53. 

Foreigners  in,  i.  73. 

Illiteracy,  i.   219,   399. 

Immigration,   as  field   for,  i.   60. 

Indians — spiritual  neglect  of,  i. 
89-90,  219;  pagan  survivals 
among,  i.  253;  evangelical  mis- 
sions among,  i.  169-170,  219- 
220. 

Intemperance,  warfare  against,  i. 
1 18. 

Missionary  force,  ii.  362;  needs 
doubling,  i.  220;  proportion  of, 
to  population,  i.  169;  number 
of  societies,    iii.    73. 

Missionary  work,  i.  169-170,  219- 
220,  iii.  150;  beginnings  of, 
j.  266;  why  results  are  meager, 
ii.  202;  country  open  to,  i.  135. 
See  also  Statistics  and  Educa- 
tion  (above). 

Morality,   ii.    232. 

Overlooked  areas  and  peoples,  i. 
89-90,   169-170. 

Products,  i.   55. 

Population,    i.    58-9,    169,    219,    iii. 

r.  73- 

Religious   liberty,    i.    403,    ii.    291. 
Roman      Catholic      Church — status 
of    the,    i.    80;    defections    from 
the,  i.  219;  relation  to  the  state, 
i.    403;   neglect   of   the   Indians, 
i.    90. 
Sanitation,     i.     115,     127;     Colom- 
bia   without    a    Red    Cross    So- 
ciety,  i.    117. 
Sunday-school       membership,       ii. 

368. 
Survey  of  needs  of,  i.   219-220. 
Unfinished    task,    i.    169-170,    219- 

220. 
Universities  in,   i.   420. 
Women,  ii.    132. 
Colonial    history,    i.    249-50,    254-63, 

429-30. 
Comity,  ii.   103;  on  the  field,  iii.  97- 
8;     view-point     necessary     in,     iii. 
138.     See  also    Cooperation. 
Commentaries,  ii.   23,   64,   85. 
Commerce,  i.  54-8,  ii.  353;  claims  on 
evangelical      Christianity      arising 
from,    i.    72-6,    210-213;    the    chief 
impact  from  abroad,  i.   190-1,  192; 
adaptation  to,  only  recent,  i.   252. 
See  also  Industrial  Revolution. 
Commercial  training  in  state  schools, 

^'^-   41.4-5. 

Commission  reports — conltnbutions 
to,  i.  15-6;  criticism  of,  i.  20; 
work  of  the  editorial  committee 
on,  i.  18;  first  draft  of,  i.  16; 
sent  to  delegates,  i.  21. 

Commissions — appointment  of  the 
eight,  i.  13-14;  scope  of  the  in- 
vestigations _  of  thCj  i.  14;  meet- 
ings of  chairmen,  1.  14,  16;  per- 
sonnel i.  23.  See  also  the  respec- 
tive Commission  Reports;  of  the 
regional  conferences,  i.  24. 


Committee  of  reference  and  counsel, 
i.    19. 

CoirTmittee  on  arrangements  for  the 
Panama  Congress — appointed,  i. 
12;  enlarged,  i.  15;  meetings  of, 
i.  13,  16,  i8;  planned  regional 
conferences,   i.    23. 

Committee  on  cooperation  in  Latin 
America — appointment  and  organi- 
zation of,  i.  9;  committee  on 
arrangements  appointed  by,  i.  12; 
advisory  committee  appointed,  i. 
17;  editorial  committee,  i.  18; 
first  meeting  of,  i.  11;  office  of, 
i.  12,  19,  37;  appointed  "continu- 
ation committee"  of  the  Panama 
Congress,  i.  33-7;  membership  of 
American  and  Canadian  section, 
i.  36-7;  future  work  of,  i.  529; 
significance  of,  iii.  71;  analogous 
committees  in  other  fields,  iii. 
157-8. 

Committee  on  the  religious  needs  of 
A  n  g  1  o-American  communities, 
abroad,   ii.   369-370,  416,  iii.   63-4. 

Committee  to  promote  friendly  re- 
lations among  foreign  students,  i. 
427,    544,    iii.    371,   408. 

"Common  Ideals  of  the  Latin  Amer- 
icans and  the  Anglo-Saxons,"  ad- 
dress   on,    iii.    285-290. 

Common  name  for  national 
churches,  iii.  16,  22,  80,  85,  87, 
89,   143. 

Comte,  Auguste,  i.  302. 

Conard,  P.  A.,  quoted,  i.   iii. 

Concentration  and  diffusion  as  mis- 
sionary policies,  i.  145-6,  213,  228, 
339. 

Concepcion  (Paraguay),  missionary 
force   in,   i.    181. 

Conditions  of  membership  in  the 
church  in  the  field,  i.  465-6,  ii. 
237-8,   319.  iii.   40-1. 

Conference  on  Latin  America  (New 
York,    1913),   i.   8-9. 

Conferences,  interdenominational — 
on  the  field,  ii.  335,  iii.  42-50, 
102;  summer,  ii.  384-5;  Y.  M.  C. 
A.  and  Y.  W.  C.  A.,  ii.  390-1; 
presentation  of  Latin  America  at, 
ii.    389.   393-4.   399,   444,   449. 

Conferences  referred  to — first  inter- 
denominational (1854),  i.  4; 
Liverpool  (1866),  i.  4;  London 
(1888),  i.  4;  ecvimenical  (New 
York,  1900),  i.  4,  6;  continuation 
committee  conferences  in  Asia,  i. 
5 ;  on  Latin  America  (New  York, 
1913),  i.  8,  9;  on  Mexico  (Cincin- 
nati, 1914),  i.  9-10.  (See  also 
Cincinnati  Conference) ;  Monte- 
video (1914),  i.  10,  11,  ii.  57-8, 
iii.  34,  46-7;  first  international 
missionary  conference  in  South 
America,  i.  10-11;  World  Mission- 
ary Conference  (Edinburgh, 
1910),  i.  4-7. 

Congress    on     Christian    Work    in 


INDEX 


521 


Latin  America.    See  Panama  Con- 
gress. 
Continental      program      needed      in 

evangelical   missions,    i.    328. 
Continuation       committee       of       the 

Panama      Congress.       See      Com- 
mittee    on    cooperation    in    Latin 

America. 
Continuation   committee   conferences 

in    Asia,    i.    5;    cited,    ii.    41,    133, 

181;     most     conspicuous     interde- 
nominational       cooperation         yet 

achieved,  iii.   71. 
Contributions    of    Latin    America    to 

the    world — art,    i.    49;5o;    culture, 

i-    49-53;    literature,    i.    49-50,    iii. 

380-4;     material     achievement,     i. 

51-3;     science    and     discovery,     i. 

50-1. 
"Contribution    of    Latin   America   to 

the    Higher    Life    of    Humanity," 

address  on,  iii.   278-285. 
"Contributions    of    Modern    Science 

to    the    Ideal    Interests,"    address 

on,   iii.   290-295. 
"Conveniencism"     in    Argentina,     i. 

82. 
Conversion,  i.   465-6. 
Cooperation    and    the    promotion    of 

unity — Report    of    the    Edinburgh 

Conference         Commission         on, 

quoted,    iii.    18-9,    36,    43;    Report 

of    Commission    VIII    on,    iii.     i- 

i6o;   table  of  contents,   iii.   3-6. 
Cooperation — with     respect     to     the 

task: 

Adoption   of,   probable,   iii.    15. 

Bible  translation  and  distribution. 
See  Bible  and  Bible  societies. 

By  countries.  See  Table  of  con- 
tents, iii.  3-5. 

Case  for,   stated,   iii.    72-5. 

Church,  the  home,  responsibility 
of,  for  studying  and  helping 
movements  toward  unity  in  the 
mission  field,  iii.  29. 

Church    discipline,    iii.    40-1. 

Church    membership,    iii.    26,   40-1. 

Comity,   iii.    97-8,    103,    138. 

Committees  on  cooperation  in  the 
field,  iii.  79-80,  82-3,  86,  119- 
120. 

Conferences,  interdenominational, 
on  the  mission  field,  ii.  42-50, 
80-2,  8s,  86,  87-8,   loo-i,   102. 

Delicacy  of  the  cooperative  task, 
iii.  92-3. 

Delimitation  of  territory,  iii.  21- 
9.  78.  97-S>  102,  112,  114-6, 
139;  instances  of  successful,  iii. 
.15-6. 

Difficulties  in  the  way  of,  iii.  12-3. 

Dismissed   agents,    iii.    40-1. 

Distribution    of     forces,    iii.     72-4, 

^78,    IIS..        .. 

Economy  m,  ni.  14,  19,  34,  69- 
70,   79.  80-1,   97,   132,    138,    139. 

Educated  classes,  cooperation  in 
reaching  the,   iii.    103. 


Education,  i.  525-9,  iii.  16,  36-9, 
99,  102,  112,  113-4;  economy  of 
cooperation  in  education,  iii. 
14;  combination  of  existing 
schools,  i.  527-8;  in  normal 
school  education,  i.  483,  519- 
520;  need  of,  i.  476,  492-5,  ii. 
179-180;    results   of,    i.    475. 

Efficiency  of,  iii.    19,   99. 

Essential  to  the  evangelization  of 
the  world,   iii.    133. 

Evangelism,  i.  357-9,  iii.  99,  103. 
See  also   Evangelism. 

Factors  determining  the  coopera- 
tive  task,    i.    123-152. 

Federation,    iii.    28-9. 

Findings  of  Commission  VIII  on, 
iii.    96-103. 

Foreigners  in  Latin  America,  co- 
operation in  ministering  to,  iii. 
63-4- 

Future  cooperation,  111.   76-90. 

Governments,  cooperation  of,  with 
evangelical  missions,  ii.  288-302, 
iii.    55-61,    101-2,    155-7. 

History   of,   iii.    16-8. 

Hymnals,   iii.   26,   83. 

Ideal    of,    iii.    89-90. 

Indians,  cooperation  in  reaching 
the,    i.    228. 

Instances  of  successful,  iii.  15-6, 
17,    18,    22,    27-8,    34,    43-4,    53- 

4,       100,       IO9-IIO,       III-I20,      X2I- 

4,    142-4,    147,    149- 

Literature,  i.  488,  ii.  54-9,  93-4, 
210-11,  iii.  16,  30-5,  98,  102, 
II 2-3,  129;  easier  than  in  any- 
thing  else,    ii.    82. 

Mission  study,  interdenomination- 
al program  of,  iii.  70. 

Missionaries,  training  of  candi- 
dates in  principles  and  practise 
of  cooperation,  iii.   103. 

National  indigenous  churches,  co- 
operation in  establishing,  i.  139, 
iii.    89,    100,    117-8. 

Need   of,   i.    157,    575,   iii.    72-5. 

Negative,  iii.  97.    See  also  Comity. 

Not  necessarily  union,   i.    526. 

Plans  for,  needed,  i.    187. 

Plans  for  future,  iii.  79-89. 

Plea   for,   i.    229. 

Prayer,  as  effective  cooperation, 
iii-    91-5-  

Problems   involved   in,   111.    76-B. 

Progress  in,  i.  575. 

Publicity  of  missions,  cooperation 
in,   iii.    70,    102,    119. 

Salaries  of  Latin-American  work- 
ers,   iii.    40-1,   89. 

Special  reasons  for  pressing,  iii. 
13-4,    25. 

Strategic  value  of,  iii.  18-20,  25- 
6,   29. 

Student  classes,   i.    157. 

Theological  education,  i.  455-8,  iii. 
16,   99,    112,    113-4. 

Transfer  of  agepts,  i.  515-6,  iii. 
83. 


522 


INDEX 


Transfer  of  membership,  iii.  26; 
40-1,  83,  87,   103. 

Transfer  of  mission  stations  to 
another  society,  iii.  24,  78 
115-6. 

Unfinished  task,  cooperation  in 
iii.    14. 

Women,  cooperation  in  reaching, 
ii.    193. 

World   movement   toward,   iii.    16 
20,    127-8,    144. 
Cooperation — with    respect    to    agen 

cies: 

Between  the  Bible  societies,  ii 
19. 

Between  the  church  in  the  field 
and  governments,  ii.  176,  208; 
295,   296,   iii.    59,   IS5-7- 

Between  the  missionaries  and 
governments,  ii.   176,  iii.  55-8. 

Between  the  missionaries  and 
Roman  Catholics,  iii.  51-4,  loi, 
103,    131-2,    159. 

Between  the  missionaries  and  the 
church  in  the  field,  iii.  82,  109- 
110. 

Between  the  missionaries  and  the 
Roman  Catholic  Church,  iii.  12- 
3,  51-4,  76-7,  131-2,  134.  I3S-6, 
159- 

Interdenominational  at  the  home 
base,  ii.  190,  437,  iii.  67-71.  See 
also  Home  base  of  missions. 

Interdenominational  on  the  field, 
i.  164-S,  492-5,  567-8.  See  also 
Church  in  the  field,  and  Co- 
operation (table  of  contents,  iii. 
3-6). 

Intradenominational  at  the  home 
base,    ii.    208-210. 

Intradenominational    on   the    field, 
i.     494,    ii.     208-210.      See    also 
Committee     on     Cooperation     in 
Latin   America. 
Corda   Fratres,   ii.   371,  iij.   61-2. 
Cordoba,   University  of,   i.   421. 
Corinto,    port    of,    seized    by    Great 

Britain,   i.   67. 
Corn_ejo,_  Dr.   Mariano  H.,  i.  49,  50. 
Cortes,  i.  _2  57. 

Costa,    Seiiora  de,   quoted,   ii.    125-6. 
Costa  Rica: 

Education — evangelical,  i.  448; 
Roman  Catholic,  i.  422;  state, 
i.  403,  405,  407,  412,  ii.  144; 
elementary,  _  i.  403,  405,  407; 
secondary,  i.  412,  448;  indus- 
trial, ii.  144;  women,  ii.  144; 
religious    instruction,    i.    403. 

Government,   stability  of,   i.    64. 

Illiteracy,   i.    399. 

Indians,  i.   89. 

Missionary   force,   ii.   362. 

Missionary  work,  i.  160.  See  also 
Statistics. 

Religious  liberty,  i.  403. 
Roman     Catholic     Church — defec- 
tions  to  theosophy,   i.   80;    rela- 
tion of,  to  the  state,  i.  403. 


Sanitation,   i.    126. 

See  also   Central  America. 
Council   of   Women   for   Home   Mis- 
sions,  ii.   388. 
Crime,   relation   of   intemperance  to, 

i.    110. 
Crisis    confronting    the     church     in 

Latin  America,  i.   77. 
Cruz,  Dr.  Oswaldo,  i.  51. 
Cuba : 

Absentee  ownership,  i.  217. 

American  protectorate,  i.  67. 

Area,  i.   59,   164. 

Commerce,  i.  55. 

Conferences  and  conventions,  in- 
terdenominational,   iii.    44-5. 

Cooperation — present,  i.  164-5; 
need  of,  i.  164-5;  plans  for 
future,  iii.  83-4. 

Delimitation   of  territory,   iii.   23. 

Education — evangejical,  i.  458, 
461,  462,  483,  ii.  149,  150,  ii' 
152-3;  cooperation  in  evangel 
cal,  iii.  38;  Roman  Catholic, 
420,  422,  423;  state,  i.  165, 
217,  403;  religious  instruction 
in  state,  i.  403;  elementary,  i. 
403;  higher,  i.  420,  458;  normal, 
iii.  152-3;  percentage  of  popu- 
lation  in   school,   i.    112. 

Evangelical  church — witnessing 
power  of,  i.  150;  discipline,  iii. 
41;   membership,  iii.   41. 

Fertility,  i.   53. 

Foreigners  in,  i.  72,  217;  spiritual 
neglect  of,   i.   217. 

Government  cooperation  with 
evangelical  missions,  iii.   56. 

Immigration,  i.  59;  as  field  for,  i. 
62. 

Literature,  cooperation  in  produc- 
tion of,  iii.   32. 

Missionary  force,  number  of  so- 
cieties,   ii.    363,   iii.    73. 

Missionary  work,  i.  164-5,  »■  I49, 
150,  205,  270,  272,  331-2,  iii. 
23,  32,  41,  44-5,  56,  83-4;  be- 
ginnings _  of,  i.  266;  attitude 
toward,  i.  134.  See  also  Sta- 
tistics and  Education   (above). 

Overlapping  in  missionary  effort, 
i.    165. 

Overlooked  areas  and  peoples,  i. 
165. 

Pagan  survivals,  i.  217-8. 

Population,  i.  59,  164,  iii.  73; 
analyzed,  i.   68,   217. 

Products,  i.    55. 

Religious   liberty,    i.    403. 

Roman  Catholic  Church-^situa- 
tion  of  the,  i.  79;  relation  of, 
to  the  state,  i.  403. 

Salaries  of  evangelical  workers, 
iii.   41. 

Suffers  from  absentee  ownership, 
i.    217. 

Unfinished  task,  i.  164-5,  217-8. 

Universities,   i.   420. 
Culture — contributions       of       Latin 


INDEX 


523 


America  to,  i.  49-53;  native  to 
Latin  America,  ii.  126;  foreign 
influence  upon,  i.  47-8,  376,  ii. 
128,  230;  Latin-American  defini- 
tion of,  ii.  35 ;  class  distinctions 
of,  ii.  201;  adaptation  of  evan- 
gelical education  to  Latin-Amer- 
ican culture,  i.  477;  adaptation  of 
evangelical  message  to,  i.  245, 
249ff. ;  essential  in  evangelical 
leaders,  ii.  274;  essential  in  mis- 
sionaries, i.  317,  319,  320,  327, 
ii.  189,  iii.  167,  171-2,  175;  rela- 
tion  of  industry  to,   i.    511-2,    547. 

Currier,  Charles  Warren,  quoted, 
i.   424. 

Customs,  sensitiveness  regarding, 
i.    128-9. 

Cuzco,  evangelical  meeting  in, 
closed,  i.  136. 


D 

Dalmacio,  Velez  Sarsfield,  quoted,  i. 

ass- 
Darwin,  Charles — testimony  of,  to 
missionary  work,   i.   95. 

Dearmer,   Percy,  quoted,   i.    129. 

Delegates  at  the  Panama  Congress 
— names  of,  iii.  453-462;  basis  of 
appointment,  i.  21-2;  committee 
on,  i.  19;  courtesies  extended  to, 
i.   31;    personnel  of  the,   i.   26,   27. 

Delegates  at  the  Edinburgh  Confer- 
ence,   basis    of    appointment,    i.    5. 

Delimitation  of  territory — extent  of, 
by  countries,  iii.  21-9;  need  of 
continental  plan  in,  i.  228;  co- 
operation on  the  field  in,  iii.  80, 
83,  84,  86,  97-8,  102;  cooperation 
in,  iii.  21-9;  instances  of  success- 
ful, iii.  15-6,  22,  129;  as  negative 
cooperation,  iii.  97-8,  128-9;  re- 
quires occasional  exchange  of 
territory  and  membership,  iii.  24; 
necessitates  withdrawal  of  some 
societies  from  certain  territories, 
i.  228,  iii.  28;  reasons  for  lack 
of,  in  Argentina,  iii.  21 ;  status 
of,  in  Mexico,  i.  166,  iii.  24-6, 
112,  1 14-6;  obligations  attendant 
upon,  i.  186;  urgency  of,  in  oc- 
cupying new  territory,  iii.  98; 
findings  of  Commission  VIII  on, 
iii.    102. 

Democracy — of  Latin  America,  i. 
269-273,  401-2;  significance  of  ex- 
periments in,  i.  62-7;  Christianity 
essentially  a  democratizing  force, 
ii.  325;  evangelical  Christianity 
should  accompany,  i.  272-3,  iii. 
51-2,  93;  relation  of  education  to, 
1.    502,    503. 

Democratic  idealism  of  Latin  Amer- 
ica,  i.    269-273,   iii.    379-384- 

Denominational  conferences  and 
conventions  on  Latin  America,  at 
the  home  base,  ii.   382-4. 


Denominationalism : 

Adjustments  on  the  field   for  the 

sake  of   unity,   iii.   78. 
Differences  of,  on  the  field  should 

be  removed,  iii.  25,  29,  65,  74-5, 

89. 
Does    not    prevent    use    of    hymns 

of   whatever   authorship,    iii.    91. 
Educated   classes   do   not   wish   to 

identify      themselves      with,      ii. 

251,  iii.   67-8,   79,    166. 
Failure   of,   before    federated   vice, 

iii.    132. 
Handicap   of,    to   missionaries,    iii. 

176. 
Hindrances  to  sacrificing,  iii.  93. 
Historical    origins    of,    i.    312,    iii. 

127,    IS3-4- 
Historical  values  of,  1.   279-281. 
Passing  of,  hoped   for,  ii.   319,  iii. 

129. 
Place     of,     in    evangelical    litera- 
ture,  iii.    98,    129. 
Should  not  be  propagated,  i.   229, 

iii.    116. 
Transcendence     of,     ii.     450,     iii. 

97-8. 
Unfortunate  in  presence  of  Roman 

Catholic  Church,  iii.  25,   29,   65, 

74-5- 

Unity  underlying,   i.   279-280,    348. 

Sea   also    Common   name. 
Denominational     literature,     iii.     98, 

129. 
Denominations — number      of,      sup- 
porting  missions    in    Latin    Amer- 
ica,   ii.    348,    435 ;    cooperating    in 

the   Federal  Council  of   Churches, 

iii.    121-2. 
Depositories  for  Christian  literature, 

union,    ii.    76,    iii.    16,    32,    34,    79, 

80,  83,  86,  88,  89,   102. 
Depressed  classes: 

Accessibility,    i.    124-5,    216-7. 

Education,  i.  111-4,  141-2,  318, 
483-6,  548,  552-4,  574.  See  also 
Missionary  methods. 

Evangelical  message — adaptation 
of,  i.  194,  317,  343-4.  344-5. 
362-4;    right   of,   to   the,   i.    194. 

Languages,   i.    127-8. 

Medical  missions  for,  i.  142-3,  211. 

Missionary  methods  of  reaching 
— agricultural  education,  i.  318, 
483-5.  552-4.  574;  industrial 
education,  i.  96-8,  141-2,  483- 
5,  Sii-2.  547.  S74.  ii-  I44-S; 
night-schools,  i.  485-6;  litera- 
ture,  ii.    83-4. 

Number  of,   i.   67. 

Religion,  status  of,  ii.  230-2.  5"^^ 
also   Religion. 

Roman  Catholic  missions,  little 
probability  of  extension,  i.  87, 
93.   97-8,  iii.    14. 

Social  status,  i.  67-71,  317. 

Spiritual  neglect,  i.  223,  343-4,  ii. 
212. 

Thinking    for    themselves,    ii.    83. 


524 


INDEX 


Unfinished  task,  i.  159-185,  passim. 

See    also    Unfinished    task. 
Vital  statistics,   i.    114-7.    See  also 

Vital   statistics. 
Women  of  the,  ii.   133-7,  203,  212. 
See    also     Indians    and     Negroes, 

throughout. 
Deputations    to    Latin    America,    ii. 

4IS-6- 
Diaz,      President      Porfirio — stability 

of  Mexico  under,  i.   64. 
Diffusion    as   a   missionary   policy,    i. 
228.      See   Concentration   and   dif- 
fusion. 
Diplomats — -American,        in         Latin 
America,    i.     130;    cooperation    of, 
with  Y.   M.   C.   A.   student  camps, 
iii.   58-9;   visits  of,  to  Latin  Amer- 
ica,  i.    137,   ii.   354. 
Discipline — exercise     of     church,     ii. 
256-9,       333;       interdenomination- 
al   cooperation    in,    iii.    40-1,    83, 
103. 
Dismissed     agents,     cooperation     in 

dealing   with,    iii.    40-1. 
Distribution     of     missionary     forces. 

See   Concentration  and  diffusion. 
Divorce,    laws    relating    to,    ii.    293. 

See   also   Marriage. 
Domenech,      Abbe      Emmanuel — re- 
pudiated   Mexican    Catholicism,    i. 
87-8. 
Dominguez,   SeHora  Josef  a,  ii.    123. 
Dominican      Republic.       See      Santo 

Domingo. 
Dominicans,    Order    of,    i.    90,    258, 
259,  420;   Inquisition  set  up  by,  i. 
262.       See    also    Roman    Catholic 
missions. 
"Doubt,    Christian    Faith   in  an  Age 

of,"  address  on,   iii.   297-304. 
Drago,     contribution     of,     to     inter- 

'national  law,   i.    51. 
Dumont,   Santos,  aviator,  i.  52. 
Dutch   Guiana: 
Area,    i.    59. 
Climate,  i.  223;   difficulties  due  to, 

i.    223-4. 
Commerce,  i.   55. 
Education.     Sec    Statistics. 
Evangelical         church — witnessing 
power  of  the,   i.    151;   status  of 
the,   i.    138. 
Foreigners  in,   i.    138,   223. 
Indians — spiritual   neglect  of,    101- 
2,  15s;  missionary  work  among, 
i.    101-2. 
Language,     missionary     difficulties 

due  to,  i.   223. 
Missionary    force,    i.    224;    number 

of  societies,  ii.  362,  iii.  73. 
Missionary  work,  i.  146,  _  183-4, 
223-4;  beginnings  of,  i.  223, 
265;  among  mixed  peoples,  i. 
101-3;  woman  pioneer  _  in,  ii. 
1 1 7-8.  See  also  Statistics. 
Negroes,    spiritual    neglect    of,    i. 

224. 
Population,   iii.    73. 


Roman     Catholic     Church,     status 

of  the,  i.   223. 
Sunday-school       membership,       ii. 

368. 
Survey  of  need  of,   i.   223-4. 
Unfinished  task,  i.  183-4,  223-4. 


£ 

Ecuador: 

Area,  i.    170. 
Bible  distribution,  ii.    16. 
Climate,   i.    125-6. 
Education — Roman      Catholic,      i. 
420;     state,    i.     113,     398,    400, 

402,  403,  405,  407,  ii.  140; 
elementary,     i.     398,     400,     402, 

403,  405,  407;  higher,  i.  420; 
religious  instruction  in  state, 
i.  402,  403;  percentage  of  popu- 
lation in  school,  i.  112,  ii.  146; 
school  buildings  rented  for  state 
education,   i.    113. 

Evangelical    church — s  p  i  r  i  t  u  a  1 
state   of,    i.    149,    221;    possesses 
only  one  building,   i.    158. 
Foreigners  in,    i.    73. 
Hospitals,    control    of,    by    nuns, 

effect  of,  i.   133. 

Immigration,   as  field  for,  i.   60-1. 

Indians— spiritual    neglect    of,     i. 

90,    92,    ii.    136;    preponderance 

of,  i.  251;  women,  ii.   136. 

Intemperance,    warfare   against,   i. 

1 18-9. 
Missionary    force — reenforcements 
needed,    i.    221;    number   of   so- 
cieties, ii.  362,  iii.  73. 
Missionary   work,    ii.    271-2;    open 
to,  i.   135;  needof,  i.   170,  221. 
See   also    Statistics. 
Most   needy   field,    i.    221. 
Overlooked   areas   and   peoples,    i. 

90. 
Population,  iii.  73;  analyzed,  i.  68; 

pagan,  i.  90. 
Products,  i.  55. 
Religious  liberty,  i.   221,  402,  403, 

ii.   291. 
Roman      Catholic      Church — status 
of,   i.   80;   doubt  of  the  dogmas 
of,    i.    80;    relation    of,    to    the 
state,   i.   402,   403. 
Sanitation,   i.    115,    127. 
Social   morality,   ii.   232-3. 
Sunday-school       membership,       ii. 

362. 
Unfinished  task,  i.  170,  221. 
University  in,  i.  420. 
Women,    ii.    132. 
Ecumenical  conference    (New   York, 
1900),  i.  4;  included  Latin  Amer- 
ica, i.   6. 
Edinburgh       Conference       (1910) — 
missionary  strategy  marking,  i.   4, 
5;  organization  of,  i.  4, •_  delegates, 
basis   of   appointment,    i.    5;    com- 
mission  reports,   i.    405 ;_  continua- 
tion committee  of  the,  i.   5.     (.See 


INDEX 


525 


also  continuation  committee  con- 
ferences) ;  excluded  Latin  Amer- 
ica,    i.     6;     committee     on     Latin 

America  appointed  at,  i.   7-8. 
Editorial     committee — appointed,      i. 

18;   work  of,  i.    18,   19,  20-1,  209- 

210. 
Educated  classes  in   Latin   America: 

Adaptation  of  the  gospel  message 
to,  i.  247,  303-315,  ii.  306-7, 
iii.    166. 

Appeal   to  the,   i.   341-3. 

Attitude  of  the,  toward  Chris- 
tianity,   i.    212,    301-3,    ii.    276-7. 

"Claims  of  Christ  on  Thinking 
Men,"  address  on,  iii.  295-6. 
See  also  iii.  290-4,   297-304. 

Collapse  of  traditional  Christian- 
ity among  the,  i.  76-83,  301-3, 
343. 

Cooperation  in  reaching  the,  iii. 
103. 

Do  not  wish  to  be  identified  with 
denominationalism,  iii.  67-8,  79, 
ii.  251. 

Evangelical  education  should 
reach  the,  i.  478;  extent  of  pres- 
ent, i.   450-4- 

Evangelical  missions  as  means  of 
overcoming  prejudice  of  the,  i. 
468. 

Finding  of  Commission  II  con- 
cerning,  i.    326-7. 

Hopeful  signs  for  the  future,  i. 
360. 

Idealism  among,  rising  tide  of, 
i.   343. 

Inaccessibility   of,   1.    137. 

Indifference  of,  i.   354. 

Influence  of  mission  schools  upon, 
i.   465-6. 

Intellectual  freedom  compatible 
with  Christianity,  i.   576. 

Interdenominational  cooperation 
in  reaching  the,  iii.  99-100,    103. 

Irreligion,  extent  of,  i.  212,  224, 
231. .343: 

Irreligion  imparted  in  the  schools 
to,  ii.  23. 

Literature  needed  for  the,  ii.  26-7. 

Little   use    for   theology,    i.    342. 

Materialism  of  the,  ii.  26. 

Methods  of  reaching,  j.  343,  475-6, 
492,  552,  574,  ii.  84. 

Nationalistic  spirit  strongest 
among,  iii.  67. 

Need  of  reaching  the  leaders  of 
the,  i.  211-212,  574. 

Need  of  restatement  of  spiritual 
verities  for,  i.   247. 

Need  of  special  work  for,  i.  157, 
225,   343,   357. 

Occultism,   i.   82. 

Philosophy  of  the,  i.  305;  irreli- 
gious, i.   302-3. 

Predominant  influence  of,  i.  224, 
392,.  478,    573- 

Recruiting  evangelical  leaders 
from  among  the,  ii.  280-2. 


Social    gospel    appeals    to    the,    i. 

^  354-5-  , 

Social  life  of,  i.  317. 

Special  evangelical  work  for, 
questioned,  ii.  331. 

Special  evangelical  work  needed 
for  the,  i.   319,  ii.   238-9. 

Spiritual  neglect  of  the,  i.  157, 
225,    360,   ii.    238,   306-7. 

Strategic  importance  of  winning 
the,   i.   343.   359-36i,  ii.    306-7. 

The  Christian  message  and  the, 
i.   301-315. 

Training  of  Latin-American 
leaders  to  appeal  to  the,  i.   513. 

Unbelief  among,  i.  79,  80,  212, 
247,  521;  error  rather  than  con- 
viction,  iii.    166. 

Women  of  the,  should  be  reached, 
ii.    129. 

Young  Men's  Christian  Associa- 
tion and  Young  Women's  Chris- 
tian Association  acceptable 
among,  i.  11,  144,  i.  521-2,  i. 
360,   iii.    56,   99-100. 

See  also  Religion  and  Student 
Classes. 

Education : 

Agricultural,  i.  399,  406,  415-6, 
483-5.    552-4.    574- 

Aims  of,  i.  399,  430,  501-2,  557. 
See   also   Evangelical   education. 

Bibliography  of,  i.   533-540,  ii.   64. 

Coeducation,   i.   407,  ii.   141-5. 

College.    See   Higher  education. 

Definition  of,  i.  545,  576. 

Depressed  classes,  i.  399,  402,  418; 
indifference  of  ruling  classes  to, 
i.  401;  indifference  of  Roman 
Catholic  Church  to,  i.  402 ;  needs 
of  the,  i.  430-1;  special  schools 
for,   i.    435-7- 

Differences  between  Latin-Amer- 
ican and  Anglo-American,  i. 
429-431,   441-2,   508. 

Ecclesiastical.  See  Roman  Catho- 
lic education  and  Evangelical 
education. 

Elementary.  See  Elementary  edu- 
cation. 

Evangelical.  See  Evangelical  edu- 
cation. 

Government.  See  State  educa- 
tion. 

Higher.  See  Higher  education 
and   Universities. 

Immigrants,   i.    459. 

In  evils  of  alcoholism,  i.  120,  ii 
253- 

Industrial,  i.  96-8,  141-2,  399,  480 
I,  511-2,  571,  573,  574.  ii-   I44-S 

Lancasterian  schools  and  methods 
i.    431-2; 

Literary,  i.  399;  preferred  to  prac 
tical,  i.   429-431. 

Masses.     See   Depressed  classes. 

Medical,  i.   390,   543. 

Methods,  i.  473,  502-3. 


526 


INDEX 


Missionary.  See  Evangelical  edu- 
cation. 

Nature  of,  i.   501. 

Night  schools,  i.  458-461. 

Normal  schools,  i.  113,  411-4,  444- 
5,  481-3,  ii-  143-  See  also 
Normal    school    education. 

Parochial.     See    Parochial   schools. 

Pedagogy,    i.    410,    443,   488. 

Physical    instruction,   i.    348-461. 

Popular,  i.  401,  458-461;  leaders 
committed  to,  i.  52;  indiffer- 
ence of  Roman  Catholic  Church 
to,  i.  402;  Christian  obligation 
to  provide,  i.  11 1-4;  ideals  of, 
i.  429-431;  handicaps  to,  i.  431. 

Primary.  See  Elementary  educa- 
tion. 

Progress,   i.    399-400. 

Roman  Catholic.  See  Roman 
Catholic   education. 

Secondary.  See  Secondary  edu- 
cation. 

Secular.    See  State  education. 

Sex,  i.  1 20- 1.  See  also  Social 
morality. 

Standards  of,  i.  474-5. 

State,  i.  378-417-  See  State  edu- 
cation. 

Statistics  of,  i.  112,  405,  407,  419. 
See  also   Statistics. 

Teachers.  See  Teachers  and 
Normal  education. 

Theological.  See  Theological  edu- 
cation. 

University.  See  Universities  and 
Higher  education. 

Women,   i.   444-5,   ii.    138-160,    190. 
Education    of    the    home    base    with 

respect    to    Latin    America.      See 

Home  base  and  table  of  contents, 

ii-    339-342. 
Education,     Report    of     Commission 

III    on,    i.    365-578,    table   of   con- 
^  tents,  i.   367-371- 
Elementary  education: 

Coeducation,   i.   407,   ii.    141-2, 

Depressed  classes — indifference  of 
ruling  classes  to,  i.  401;  indif- 
ference of  the  Roman  Catholic 
Church  to,  i.  402. 

Evangelical — aims  of,  i.  510-1, 
551;  curricula,  i.  440-2;  escuela 
popular,  i.  438-440;  government 
subsidies  of,  i.  438;  kinder- 
gartens, i.  435,  472-3,  ii.  177; 
Indians,  i.  440;  financial  sup- 
port of,  i.  511;  parochial,  i. 
437-8;  philanthropic  schools,  i. 
435-7;  primary,  i.  438-440,  473-4. 

Roman  Catholic,  i.  421;  neglect 
of,  i.   511. 

State — curriculum,  i.  405-6;  de- 
fects of,  i.  400,  408-410;  en- 
rolment, i.  405;  instruction,  i. 
408-410;  methods,  i.  408-410; 
neglect  of,  i.  511;  not  com- 
pulsory, i.  113;  organization,  i. 
403-4;    problems    of,    i.    400-2; 


religious    instruction    in,    i.    402- 
3;    systems   of,    i.    398-410;    sta- 
tistics of,  i.  405 ;  teachers,  status 
of,    i.    408;    universal,    i.    400-2. 
El    Mercitrio,     crusade     of,     against 

intemperance,    i.    120. 
El  Sur  of  Arequipa,   quoted,   i.    108. 
Emigration.     See   Immigration. 
Encina,    quoted,    i.    120,    416. 
Endowed      lectureships      for      Latin 
America,  i.  327;  as  an  evangelical 
method,    ii.    452;    use    of,    i.    529- 
,  530. 

Endowments,    i.    489-490,    520,    529- 
530,    ii.    452;    essential   to   mission- 
ary education,  i.  489-490. 
Engineering  schools,   state,   i.   416-7. 
Enlistment     of     missionaries.       See 
Missionary    candidates    and    Mis- 
sionaries. 
Equipment     for    missionary     work — 

urgent  need   of   better,   i.    157-8. 
European     missionary     societies — co- 
operation of,  in  Panama  Congress, 
i.    12,  25;   directory  of,  working  in 
Latin    Arnerica,    iii.    468-9;    statis- 
tics of  missionary  work.    See  Sta- 
tistics. 
European  war — religious  significance 
of,    i.    297-8,    iii.    71,    369-370;    in- 
terpretation   of    the,    i.    557-8,    iii. 
292;    influence    of,    on    the    Con- 
gress,  i.    25;    influence   of,   on  the 
Commission    Reports,    ii.     iii;    in- 
fluence  of,   on   immigration,   i.    72; 
compelling     closer     Pan-American 
relationships,    ii.    353. 
Evangelical    church    in    Latin    Amer- 
ica.    See    Church    in    the    field. 
Evangelical   education: 

Adequate   policy   needed,   i.    574. 
Agricultural,    i.     318,    483-5,     553, 

574- 
Aims    of,    i.    464-472,    475-6,    487, 

503-4,   510,   546,   553-4. 
Attitude      of      Latin      Americans 

toward,  i.   487. 
Bearing    of,    upon    existing    types 

of  Christianity,  i.   530. 
Beginnings    of,    i.    432-3,    435. 
Boy's  schools,  i.  445-6,  562. 
Catalogs,    i.    449-450. 
Centralization,  strategy  in,  i.   507, 

554- 
Coeducation,    i.    495-6,    ii.    145,    iii. 

89-90. 
Commercial,   i.    446-8,   485. 
Cooperation  in,  i.  476,  483,  492-5, 
525-9,    555.    567-8,    iii.    36-9,    79. 
80-2,    83,    84,    85-6,    87,    88,    89, 
90,     99,     102,     112,     113-4,     152; 
economy  in,  iii.   14;  essential  on 
a   large   scale,   i.    474-5;    impera- 
tive   reasons    for,    i.    493-5,    iii. 
129-130. 
Coordination,     i.     508,     527,     564; 
essential,     i.     493;     with     other 
forms  of  mission  work,  i.   555-6. 
Correspondence' schools,  i.  486. 


INDEX 


527 


Cost,  i.  S2S-6,  S7S- 

Curricula,  i.  433,  455-8,   484,  498, 

510. 
Defects    in,    i.    489-492,     s';4-s6o, 

568. 
Demands  for,  i.  433. 
Depressed    classes,    as    means    of 

raising,  i.   11 1-4,  141-2,  318,  483- 

5,  548,   552-4,   574. 

Diffusion  of  Christian  ideas 
through,    i.    467-8,   472. 

Educated  classes.  See  Educated 
classes. 

Educational  experts  needed,  i. 
318,   494- 

Efficiency,  i.  507,  554,  562;  obli- 
gations of,  i.   504-5. 

Elementary,  i.  473-4.  See  ele- 
mentary education. 

Endowments,  i.  520;  lack  of,  i. 
489-490,   529-530,  ii.  452. 

Equipment,   i.   485,   490,   561. 

Ethical  emphasis  essential,  i.  505-6. 

Evangelical  church,  as  factor  in 
developing,    i.    140-2. 

Evangelistic   aims  of,   i.   449,   464- 

6,  485,  491,  504,  ii.  180-1; 
schools  which  realize  the,  i. 
510-523- 

Financial  support  of,  i.  510,  520, 
525.    Sec  also  Endowments. 

Girls'  schools,  i.  444-5,  562.  See 
Women. 

Government  aid  to,  i.  434,  445, 
448,  477,  524-5,  iii.  58;  accept- 
ance of,  i.  498-500. 

Government  recognition  of,  to  be 
compelled  by  excellence,  i.   568. 

Higher.     See   Higher  edvication. 

Ideals  of,   i.    544. 

Honest  work,  i.   575. 

Immigrants,  i.   459. 

Indians,   i.   93,   440. 

Industrial,  i.  91,  141,  446-8,  483- 
S,  51 1-2,  547,  574;  as  means  of 
promoting  economic  indepen- 
dence in  the  church,   i.    559. 

Influence  of — upon  business  men, 
i.  468-470;  upon  parents,  i.  487; 
upon  statesmen,  i.  489;  tipon 
Roman  Catholic  education,  i. 
468;  upon  state  education,  i. 
481-3,   529. 

Judgments  and  conclusions  of 
Commission  III  concerning,  i. 
501-530. 

Kindergartens,  1.  472-3,  552,  558, 
572,  u.   177. 

Lancasterian  schools  and  methods, 
i.  431-2. 

Leavening  influences  of,  i.  468- 
472,   504,   506,   509-S10. 

Lectureships,  endowed,  i.  529-530, 
ii.    452. 

Methods   of,    i.    433,    491,    507-510. 

Missionaries,  educational,  i.  481, 
490,  496-7,   523-4,   555. 

Need  of,  i.   11 3-4,  476,  550,  573-4. 

New  institutions  needed,  i.   528-9. 


Night-schools,   i.   458-461,   485-6. 

Normal  schools,  i.  444-S,  481-3, 
518-520,  549,  ii.   151-2. 

Opportunities  of,  i.  577-8. 

Parochial  schools,  i.  434,  437-8, 
454- 

Pedagogy,  i.  488;  instruction  in, 
i.   483. 

People's  Institutes,  i.   294-7,  570-2. 

Philanthropic  schools,  i.  435-7. 

Physical,   i.   458-461. 

Policy,  need  of  a,  i.  562,  575. 

Primary.  See  Elementary  educa- 
tion. 

Principles  of,  i.   506-7. 

Problems  of,   i.    492-500. 

Relation  to  state  education,  i. 
507-9,   546-7,   552. 

Religious  instruction,  i.  448-9,  474, 
489,  509,  525;  through  Sunday- 
schools,  i.  461-3,  should  not  be 
compulsory,  i.  491,  498;  com- 
prehensive scheme  for,  i.   567. 

Religious  worship,  compulsory 
attendance  at,  i.  491. 

Results  of,  i.  445,  467,  490-2,  ii. 
180-1. 

Scope   of,   i.    506-510,   546. 

Secondary.  See  Secondary  edu- 
cation. 

Standards,  i.  489,  507,  508-9,  523- 
4,  564,  574,  575. 

Statistics.  See  General  appendices 
C  and  D,  iii.  47 iff. 

Student  life,  i.   448-9. 

Students,    the    classes    of,    i.    491. 

Sunday-schools,  i.  486-8,  516-8. 

Survey  of  all  education  in  Latin 
America  as  aid  to  future  pro- 
gram of  evangelical  education, 
iii.    102. 

Survey  of  evangelical  education 
in  Latin  America,  i.   429-463. 

Teachers,  i.  523-4,  555;  employ- 
ment of  non-evangelical,  i.  496- 
7;  preparation  of,  i.  523-4; 
preparation  of,  for  government 
schools,  i.  481;  short  terms  for, 
undesirable,   i.   490. 

Text-books,  i.  494. 

Theological.  See  Theological  edu- 
cation. 

Types  of,  i.  467-8,  472-489,  508. 

Weaknesses  of,  i.  489-492,  554- 
560,    562. 

Women,  ii.   190.    See  Women  and 
table  of  contents,  ii.   105-7. 
Evangelical    Literature.     (See    Table 

of  Contents,   ii.   3-5): 

Apologetic,  i.  84,  359,  ii.  33,  55, 
111-    34-5- 

Attitude  toward  Roman  Catholic 
Church,   ii.    25-6,   31-3. 

Bibliography   of   Spanish,   ii.    63-7. 

Biography,   ii.   94-5,    187. 

Counteracting  obscene  literature, 
i.   470,  ii.    10,  28,  83,   187. 

Defects  of,  ii.  10,  20-1,  48,  49, 
55-6,  89-91,   185,  246. 


528 


INDEX 


Demand  for,  ii.  lo,  22,  246;  by 
Latin  Americans,  i.  156-7. 

Denominational,  iii.  98. 

Denominationalism,  place  of  in, 
iii.  p8,  129. 

Devotional,  ii.  26-7,  65-6,  87,  246. 

Distribution  of,  ii.  51-2,  99-101; 
bookstores  for,  ii.  52,  57,  99; 
by  Latin- American  Christians, 
ii.  202-3;  central  depositories 
for,  ii.  76,  iii.  16,  32-34,  79,  80, 
83,  86,  88,  89,  102;  colportage 
for,  ii.  52,  100;  methods  of, 
»•  73;  proposed  plan  for,  ii. 
75-7. 

Fiction,  ii.  28,  56-7,  88. 

For  young  people,  ii.  88. 

High  grade  needed,  i.  215. 

Hymnals,  ii.  28-30,  101-2;  inter- 
denominational,  iii.   83. 

Importance   of,   ii.   9-10. 

In  Indian  vernaculars.    Sec  Bible. 

In  Portuguese,  ii.  47-53. 

In  Spanish,  ii.  20-46,  passun. 

Inadequacy  of,  i.  156-7,  ii.  10,  47- 
8,   55-6. 

Interest  in,  creation  of,  ii.   100. 

Juvenile,  ii.   67. 

Leaflets,    ii.    31-6. 

Most  effective,  ii.  83. 

Need  of — for  women,  ii.  185-7; 
for  educated  classes,  ii.  26-7; 
on  religious  education,  i.  517. 

Periodical,  ii.  37-46,  52-3,  54-5, 
72-3,  186-7,  iii-  86. 

Production  of,  ii.  41-2,  69-74,  iii. 
30-5;  by  experts,  ii.  33-4,  iii. 
35;  cooperation  in  the,  i.  488, 
494,  ii.  32.  41-2.  45.  50-i.  54-9. 
82,  88,  91-7,  iii.  30-35,  84,  85, 
86,  87,  88,  98,  102,  1 12-3,  129, 
134;  conditions  of  effective  co- 
opieration  in  the,  ii.  58-9;  find- 
ings of  Commission  VIII  on  co- 
operation in  the,  iii.  98;  eco- 
nomical, ii.  1 00- 1,  iii.  19;  ex- 
penditures for  the,  ii.  73 ;  funds 
for  the,  ii.  49-50;  lectureships 
as  a  stimulus  to  the,  ii.  50; 
Montevideo  plan  for  the,  ii.  57- 
8,  iii.  34;  plan  necessary  for 
the,  ii.  49;  plan  for  the,  ii. 
91-3..  95;  proposed  plan  for 
the,  ii.  75-7,  91-3;  special  writers 
needed_  in  the,  ii.  96-7;  union 
publishing-houses  for  the,  iii. 
31.  34.  79.  85,   102. 

Production  of,  in  other  fields,  by 
cooperation,   ii.    95-7. 

Salable  at  small  cost,  ii.   34. 

Sunday-school,  i.  461-2,  ii.  254,  iii. 
88.    134. 

Tracts,   ii.    31-6. 

Translations,  ii.  100;  cooperation 
in  producing,  iii.  84,  88;  cannot 
suffice,  ii.  26,  28-30,  32,  33-4, 
56-7,  83,  88-91,  101-2;  means 
of    producing    good,     ii.     89-91, 

3I0-I. 


Types  of,  needed,  i.   140-1,  i.  517, 
ii.  20-30,  34-6,  57,  84-8,  96,  186. 
Evangelical  message: 
Adaptations        of — to        depressed 
classes,   i.    194,   317,   343-4,    344- 
5,   362-4;   to  educated  classes,  i. 
194,   301-315.   317,   341-3.    353-4. 
361-2;    to    Indians,    i.    194,    317; 
to  student  classes,  i.   157,  341-3, 
359-361;  to  changing  social  con- 
ditions, i.  72,  288-300. 
Aim   of,  i.   274-5.  304.  326. 
Claims   upon   evangelical   churches 
and  Christians  to  present  the,  i. 
72-122.    See  also  Opportunity. 
Content,   i.    274-282: 

Bible — authority   of   the,    i.    275- 
6;  as  message  of  salvation,  i. 
309-311,   338. 
Christ — direct     fellowship     with, 
i.   278-9;   person  and  work  of, 
i.      276-8;      living     Christ,     i. 
342,   iii.    141. 
Church,  as  an  expression  of  the 
spirit    of     Christ,     i.     279-281, 
311-4- 
Evolution,       theistically       inter- 
preted, i.   305-7. 
God — direct    fellowship    with,    i, 
278-9,    363-4;    fatherhood    of, 
i.   276,   338. 
Prayer — new     meaning     of,     in 

Latin  America,  i.   279. 
Religion  as  normal  human  activ- 
ity, i.  307-9.  354- 
Social   gospel,  i.    281-2,   292-300, 
314-5,    326,    354-6,    360. 
Factors  determining  the,   i.   245-8, 
339-340: 
Changing    social    conditions,    i. 

283-8. 
Culture,  1.  49-53. 
Evangelical       church,       present 
status    of,    i.     148-152,    255-6. 
See  also  Religion. 
Pagan   inheritances,    i.    87,    253- 
4.      See    also    Pagan    inherit- 
ances. 
Political    inheritances,     i.     62-7, 

266-273. 
Racial   complexity,   i.    249-252. 
Religion,    present    status    of,    i. 
76-83,    301-3.     See    also    Reli- 
gion. 
Roman   Catholic   inheritances,   i. 
254-265,    363.     See    also    Reli- 
gious inheritances. 
Hindrances    to    acceptance    of,    i. 

349-354. 
Missionary's    preparation    in    the, 
i.  321-5,  327.    See  also  Mission- 
aries,  preparation   of. 
Evangelical  missions  in  Latin  Amer- 
ica : 

Administration,     studies     concern- 
ing,  available,   iii.    164. 
Assets,   i.   232. 3._ 
Beginnings  of,   i.    265-6. 
Delicacy  of  the  task,  iii.  92-3. 


INDEX 


529 


Claims  upon,  to  labor  side  by  side 
with  the  Roman  Catholic 
Church,   i.    104.    129,   ii.   438,   iii. 

52- 

Extension  of,  makes  added  appeal 
to  the  home  base,  ii.  421-2,  436 

Foreigners,  harmful  influence  of 
upon,    i.    75,    154,    iii.    63. 

Government  aid  of,  ii.  208,  295 
288-302. 

Government  attitude  toward,  ii 
295,  296,  442. 

Governments,  cooperation  with,  ii 
176,  iii.  5S-6i. 

Governments,  identification  of  in 
terests  with,   ii.   300-2. 

Influence  of,  upon  the  Roman 
Catholic  Church,  ii.  322. 

Introduction   of,   recent,   i.   265-6. 

Meager  results  of,  historical  rea- 
sons for,  i.   340. 

Measures  required  to  secure  ade- 
quate support  of,  ii.  401-422, 
436-8,   440-1,   445-6,   448. 

Not  proselyting,   ii.   440. 

Playing  at,  i.  574. 

Preeminent  need,  thoroughly 
trained  missionaries,  iii.    163. 

Reasons  for  late  introduction,  i. 
268-9. 

Reflex  influences  of,  ii.   356. 

Relative  emphasis  upon  different 
kinds  of  work,  ii.   364. 

Roman  Catholic  attitude  toward, 
i.    134,  ii.   204-5,   292. 

Roman  Catholic  Church,  coopera- 
tion with,  iii.  12-3,  51-4,  76-7, 
131-2.   134,   135-6,   159- 

Roman  Catholics,  cooperation 
with,  iii.  51-4,  loi,  103,  131-2, 
159- 

Scoffed  at,  because  of  the  "sects" 
of  Protestantism,  iii.   25,  29,  65, 

^74-S-     . 

Test  of,  1.  195. 

United  front  necessary  in  Roman 
Catholic  countries,  iii.  132.  See 
also  Unity  and  Denomination- 
alism. 

Weakest  spot  in,  i.  574. 
Evangelical    Union    of    Porto    Rico, 

constitution  of  the,  iii.   109-110. 
Evangelism — importance   of,   ii.   304; 

agencies   of,    li.    249-252;    coopera- 
tion in,  iii.   82,  83,  84,  88,  99-100, 

103.   154- 
Evangelistic    campaigns,     united,     i. 

357-9.. ii;  307-8. 
Evangelistic      movement — conditions 

favoring   an,    i.    231;    need    of,    i. 

231. 
Evangelists,  interdenominational,  for 

reaching     outlying     districts,      iii. 

86. 
Evolution — and    Christian     faith,    i. 

576;    doctrine    of,    theistically    in- 
terpreted, i.   305-7. 
Excommunication        for  _     attending 

evangelical  meetings,  ii.  251. 


Expenditures  in  evangelical  missions, 

ii-    358-9.   363-4.   427-430. 
Exploitation — ^by    the    conquerors,    i. 

62;  of  the  Indians,  i.  91,  93,  96-7, 

117-8,  22s,   253. 
Exports,  1.  53,  54,  55,  56. 


"Faith,  Christian,  in  an  Age  of 
Doubt,"   address   on,   iii.   297-304. 

Faith — imminent  peril  to,  among  en- 
tire peoples,  i.  76-83.  See  also 
Religion. 

Falkland  Islands — pioneer  mission- 
ary  work,    ii.    120. 

Fatherhood  of  God,  i.  276,  338; 
appeal   of,  to  the  masses,  i.   343-4. 

Federal  Council  of  the  Churches  of 
Christ  in  America,  iii.  18;  con- 
stitution   of   the,    iii.    121-4. 

Federation,  iii.  log-iio,  121-4;  of 
missions  in   Porto   Rico,   i.    164. 

Female  education.    See  Women. 

Fiction,  need  of  wholesome,  i.  157, 
ii.   28. 

Financial  support  of  missions,  i. 
147-8. 

Findings — Commission  I  i.  190-6; 
Commission  II,  i.  326-8;  Commis- 
sion III,  i.  501-30;  Commission  V, 
ii.  188-93;  Commission  VI,  ii. 
303-11;  Commission  VII,  ii.  401- 
22;    Commission   VIII,   iii.    96-103. 

Finley,   Dr.   Carlos  A.,   i.    51. 

Fitzhugh,    Elizabeth,   quoted,   ii.    163. 

Forces,  disposition  of  missionary. 
See    Concentration    and    diffusion. 

Foreign  aggression — -and  the  Mon- 
roe Doctrine,  i.  67 ;  remembrance 
of  territorial,  i.    131-2. 

Foreign  influences  on  Latin  America 
— in  culture,  i.  47-8,  252,  376,  ii. 
128,  230;  in  education,  i.  376,  380, 
394-6;  in  literature,  i.  252,  272,  ii. 
24,  iii.  35;  in  morality,  i.  75-6, 
121;  in  political  idealism,  i.  47-8, 
252,  269-273;  in  religion,  i.  154, 
252,  iii.  35.    See  also  Inheritances. 

Foreigri  investments  in  Latin  Amer- 
ica, i.  57,  284-5,  287;  obligations 
arising  from,   ii.   442. 

Foreign  Missions  Conference  in 
North  America,  i.  8-9,  25,  ii.  369, 
iii.    64. 

Foreigners  in  Latin  America: 

Assumption   of  superiority,  i.    130- 

I.    342. 
Become  Roman   Catholics,  i.   551. 
Cannot  evangelize,  alone,  i.   146-7. 
Claims  on  evangelical  Christianity 
arising  from  the  presence  of,   i. 
72-6,  82. 
Collapse  of  morality  among,  i.   7^. 
Cooperation    in    ministering   to,    ii. 

369-370,  iii.   63-4. 
Fear  of  aggression  of,  i.   129-130. 
Fidelity  of,  i.    74-5. 


530 


INDEX 


Harmful  influences  of,  i.  75,  96-7, 

IS4.  iii-   63. 
Immigration,   i.    59,   60,   72-6,   227 
Indifference     of,     to     missions,     i 

154.   227. 
Influence   of,    on    evangelical   mis 

sions,    i.    96-7,    iii.    63. 
Liberalizing  influence  of,   i.    136-7 
Moral  danger  to  some,  i.  288. 
Numbers   of,    i.    227. 
Opportunities    of,     to     study    mis 

sions   at   first   hand,   ii.    396. 
Opposition     to     mission     work,     i 

96-7. 
Orientals    in     Latin     America,     i 
6o-i,    yz-,    102-3,    138,    151,    160 
170,   183-4,   217.   223- 
Problems    arising    from    the    pres 

ence  of,  i.   72-6,   247-8. 

Religious    Needs    of    Anglo-Ameri 

can    Communities   Abroad,   com 

mittee    on,    ii.    369-370,    416,    iii 

63-4. 

Spiritual  needs  of,  i.    155,   178-9. 

"Tourist  Guide  to  Latin  America' 

for,   ii.    369,    396,   416. 
Women   of  ill   repute,   i.    121. 
Franciscans,  i.   258,  259. 
Freemasonry,  i.  80. 
Free   thought,    i.    79,   80,    82,    iii.    35. 
Free    trade    in    spiritual    values,    i. 

210-234. 
French   Guiana,   i.    55,    59,    183. 
French   influence   upon   Latin   Amer- 
ica-;— culture,  i.  48,  252,   376;  edu- 
cation, i.  376,  395,  396;   literature, 
i.   252,  272,  ii.  24,  iii.   35;   political 
idealism,  i.  48,  252,  270,  272;  reli- 
gion,  iii.   35. 
Friendly  relations  with  Latin  Amer- 
icans— development  of,  ii.  406-410; 
with    Latin-American    students    in 
foreign    countries,    i.    427,    544,    ii. 
371.  408. 
Froebel,  i.  473. 

Furloughs  of  missionaries — proper 
use  of,  i.  324-5;  special  help  avail- 
able for  missionaries  on  furlough, 
iii.   165. 


Gambling — prevalence  of,  i.  120,  ii. 
258-9;  efforts  to  suppress,  i.  121-2; 
and    church    membership,    ii.    237. 

Garden   City   meeting,   i.   20-1. 

German  missionary  societies — atti- 
tude of,  toward  including  Latin 
America  at  the  Edinburgh  Con- 
ference, i.  6. 

Girls.    See  Women. 

God — Fatherhood  of,  i.  276,  338; 
direct  fellowship  with,  i.  378-9, 
363-4:  socially  righteous  kingdom 
of,  i.  281-2;  sufficiency  of,  i.  235; 
Regarded  as  only  a  myth,  ii.  277. 

"God,  The  Recovery  of  the  Apostolic 
Conception  of,"  address  on,  iii. 
244-252. 


"God,    The    Secret    of    the    Mighty 
Work       of,"       address       on,       iii. 
253-8. 
Goethe,  quoted,  i.    106. 
Gomara,  Francisco  Lopez  de,  quoted, 

i.   257,   262. 
Gonzalez,  i.  49. 

Government — aid  to  evangelical  mis- 
sions, ii.  208,  295,  296;  coopera- 
tion with  evangelical  missions,  ii. 
176,  442,  iii.  55-61;  identification 
of  interests  with  evangelical  mis- 
sions, ii.  300-2;  attitude  of  govern- 
ments and  officials  toward  evan- 
gelical missions,  ii.  176,  294-7; 
ready  to  cooperate  with  any  agen- 
cies, to  meet  physical,  intellectual, 
and  moral  needs  of  the  people,  iii. 
59;  relation  of  the  evangelical 
church  with,  ii.  288-302;  power 
of  the  Roman  Catholic  Church  in 
legislation,  ii.  290;  local  govern- 
ments not  trusted  with  school  ad- 
ministration, i.  113. 
Government    education.      See     State 

education. 
Government      officials — attitude      of, 
toward     evangelical     missions,     ii. 
294-7;     attitude     of,     toward     the 
Roman    Catholic    Church,    ii.    296; 
influence   of   missionaries  with,   ii. 
1 18-9. 
Great   Britain.     See  British. 
Grenfell,   Dr.   Wilfred  T.,  quoted,   i. 

298. 
Grubb,    Mr.    W.    B.,    quoted,    i.    96- 

100,  440. 
Guadalupe — famous   Roman    Catholic 
church    of,    i.    87;    barbaric    prac- 
tises countenanced  in  the,  i.   87. 
Guatemala:   See   also   Central  Amer- 
ica. 

Education — evangelical,   i.    448,   ii. 
150;     Roman    Catholic,    i.     380, 
422;   state,  i.   403,   405;   elemen- 
tary,   403,   405,    407;    secondary, 
i.    448,    ii.    150;    higher,    i.    380; 
girls,    ii.    150;    religious    instruc- 
tion in  state,  i.  403. 
Foreigners  in,   i.   72-3. 
Indians— spiritual     neglect     of,     i. 
88,       215-6;       pagan       survivals 
among,     i.     88;     law     forbidding 
education  of,  except  in  Spanish, 
i.    128. 
Missionary    force — number    of    so- 
cieties,   ii.    362. 
Missionary    work,    i.    448,    ii.    150, 
205-6.     See    also    Statistics    and 
Education    (above). 
Population,  analyzed,  i.   68. 
Religious   liberty,    i.    216,   403. 
Roman     Catholic     Church — history 
of,    i.    215;    relation    of,    to    the 
state,  i.  403. 
Sanitation,    i.    126. 
Unfinished   task,   i.    215-6. 
Guatemala    City,    i.    169. 
Guayaquil — evangelical    work    in,    i. 


INDEX 


531 


170,  ii.    16;   growing  intemperance 
in,   i.    119;   sanitation,  i.    127. 
Guianas.    See  British  Guiana,  Dutcli 
Guiana,   Frencii  Guiana. 


H 

Haiti: 

American   intervention,   i.    67. 

Area,  i.    162. 

Bird   College,   i.    164. 

Commerce,    i.    55. 

Education,  i.  403. 

Missionary  work,   i.    162-4,   ii.   363. 

iii.    72-     See   also    Statistics. 
Population,  i.  59,  iii.  73;  analyzed, 

i.    68. 
Products,    i.    55. 
Religious   liberty,   i.   403. 
Revolutions,   i.   64,   164. 
Roman      Catholic      Church — early 
missions  of,  i.   259;   relation  of, 
to  the  state,   i.   403. 
Sanitation,  i.    127. 
Unfinished  task,  i.   162-4. 

Hale,  Dr.  Albert,  quoted,  ii.  126, 
129. 

Hamilton,  Mrs.  Frances  S.,  ii.  119- 
120. 

Plartman,   Mary,   ii.    11 7-8. 

Havana — regional  conference  in,  i. 
24;  sanitation,  i.  126;  University 
of,  i.  420;  theological  training  in, 
i.  .^58;  union  evangelical  uni- 
versity suggested  for,  iii.  84. 

Health — of  missionaries,  iii.  171; 
public,  need  of  improvement  in, 
i.  1 14-7,  126-7.  See  also  Sanita- 
tion. 

Heresy,  regarded  as  a  criine,  ii.  289. 

Hidalgo,  i.  64. 

High  schools.  See  Secondary  edu- 
cation. 

Higher  education: 

Coeducation,   ii.    142-3. 
Differences    between     Latin-Amer- 
ican   and    Anglo-American,    i. 

521- 

Evangelical — extent,     and     typical 
institutions,     i.     450-4;     coopera- 
tion,   iii.    79,    80-2,    84,    99,    102, 
130;     special     reasons     for     co- 
operation   in    higher    education, 
i.    526-7;    establishment    of    new 
institutions,  needed,  i.   476,   528- 
9;  judgments  of  Commission  III 
concerning,      i.      520-3;      urgent 
need    of,    i.    563-4;    relation    of, 
to    the    state,    i.    577-8;    women, 
i.    522-3,    ii.    158. 
Roman  Catholic.    Sec  Universities. 
State.     See  Universities. 
Hindrances     to     acceptance     of     the 
evangelical    message,    i.    223,    349- 
^354- 

Hinduism,  i.    160,   183. 
Hindus,   i.    102-3,   160,    183. 
History — bibliography    of    books    on, 
in   Spanish,  ii.   65. 


History    of    Latin    America,    i.    129, 

249-273.  339-340,  429-431.  See 
also  Inheritances;  missionaries 
need  to   know   the,   iii.    165-6,   249, 

316-7,  iii.    177. 
History  of  the   Panama   Congress,   i. 

3-37. 
Home    base.    Report   of    Commission 

VII    on   the,    ii.    337-452;    table   of 

contents,  ii.   339-342. 
Home     base.     Report    of    the     Edin- 
burgh  Conference  Commission  on, 

referred  to  in   relation   to  the   Re- 
port of  Commission   VII,   ii.   347. 
Home  base  of  missions: 

Attitude  of,  toward  Christian 
work  in  Latin  America,  ii.  350- 
9.  435-6,   iii.   77. 

Big   task   appeals    to,    11.    439. 

Comparative  investment  of  cer- 
tain denominations  in  Latin 
America,    ii.    358-9. 

Cooperation,  interdenominational, 
at  the,  iii.  69-71,  102,  119; 
heartens  the  missionaries,  iii. 
139;  comprehensive  program 
for,   iii.    144-5. 

Cooperation,  interdenominational, 
at  the,   ii.    208-210. 

Denominations.  See  Denomina- 
tions. 

Education  of  the,  in  missions — 
program  needed,  ii.  355-8; 
methods  and  means  now  cm- 
ployed  in,  ii.  377-400.  See 
table  of  contents,  ii.  339-342. 

Expenditures  of,  in  Latin  Amer- 
ica, ii.  303-4,  427-430. 

Friendly  relations  with  Latin 
Americans,  development  of,  ii. 
406-410. 

Ignorant  concerning  Latin  Amer- 
ica, ii.   355. 

Indifference  of,  toward  Christian 
work  in  Latin  America,  ii.  350- 
2,  435-6. 

Interest  in  Latin  America,  meth- 
ods and  means  now  employed 
in    developing,   ii.    377-400. 

Present  activities  of  the,  in  Latin 
America,  ii.   360-376. 

Prayer,  enlistment  of  intercessory, 
ii.  349.  373-6,  379-380,  438,  444- 
5 ;   measures   for  tiie,   ii.   402-4. 

Publicity,  ii.  388,  416-7,  441-2;  in- 
terdenominational cooperation 
in,   iii.    70,    102. 

Relation  of,  to  the  church  in  the 
field,    i.    146-8,    ii.    438-441.  ■ 

Responsibility  of,  for  promoting 
cooperation  and  unity  in  Latin 
America,   iii.    20. 

Support     of     Christian     work     in 
Latin     America,     measures     re- 
quired   to    secure    adequate,    ii. 
401-422,  436-8,  440-1,  445-6,  448. 
Home   influence   of   missionaries,   iii. 

'73-      .^ 
Home    life — education    for,    i.    468, 


532 


INDEX 


522-3;  relation  of  Sunday-schools 
to,  i.  487;  religious  significance  of, 
i.    558. 

Home  Missions  Council  of  North 
America,  i.  25,  iii.   128,   129. 

"Home,  Problems  of  Latin-Ameri- 
can Womanhood  in  the,"  address 
on,    iii.    350-7. 

"Home,  The  Approach  to  Latin- 
American  Women  in  the,"  ad- 
dress on,  iii.  341-7. 

Home  visitation,  ii.   181-5,  202. 

Honduras:  See  also  Central  Amer- 
ica. 

Education — state,  i.  403,  405,  407; 
elementary,    i.    403,    405,    407; 
religious   instruction   in,    i.    403. 
Foreigners  in,  i.  73. 
Indians,  i.  89. 

Missionary    work — number    of    so- 
cieties,   ii.    362.     See    also    Sta- 
tistics. 
Religious  liberty,  i.  403. 
Roman    Catholic    Church,    relation 

of  the,  to  the  state,  i.  403. 
Sanitation,   i.    115. 

Hookworm,   i.    115,   116. 

Hospitals — cooperation  in,  iii.  83-5; 
control  of,  by  nuns,  i.   133. 

Hostels,  iii.  59.  See  also  Student 
classes. 

Hotel  Tivoli,  i.  26. 

"How  to  Preserve  a  Realizing  Sense 
of  Jesus,"  address  on,  iii.   215-9. 

Howland,  John,  quoted,  i.   63,  66. 

Hymnals— importance  of  preparing 
good,  ii.  28-30,  91,  102,  259-260; 
defects  of  present,  ii.  28-30,  90-1, 
101-2,  260;  union  hymnal  in 
Mexico,  iii.  26,  33. 

Hymns — translations  of  English, 
cannot  possibly  produce  good 
"Latin"  hymns,  ii.  28-30,  90-1, 
1 01-2;  use  of  hymns  regardless  of 
authorship,   iii.   91. 


"Ideal  interests.  Contributions  of 
Modern  Science  to  the,"  address 
on,    iii.    290-5. 

Idealism— democratic,  of  Latin 
America,  i.  269-273,  302,  ii.  325, 
iii-  379-384;  in  Latin-American 
literature,  i.  271-2,  iii.  379-384;  of 
women,  ii.  128;  development  of, 
among  women,  ii.  211-2;  binds 
Latin  America  and  Anglo-Amer- 
ica, ii.   211-2. 

Ideals — influence  of  women  upon 
national,  ii.  139-140;  relation  of 
economic  conditions  to,  i.  547; 
national,  accentuate  the  desire  for 
non-denominational,  evangelical 
national  churches,    iii.    65-8. 

"Ideals,  Common,  of  the  Latin- 
Americans  and  the  Anglo- 
Saxons,"  address  on,   iii.   285-290. 


Illegitimacy,  ii.  134-5,  178,  232-  See 
also  Marriage  and  Social  morality. 

Illiteracy,  i.  398-9.  422,  564,  573.  .ii- 
23,  277,  330;  partial  responsibility 
of  the  Roman  Catholic  Church 
for,  i.  112;  relation  of  evangelical 
education  to,  i.  507. 

Images,  use  of,  i.  363-4,  iii.   141. 

Immigrants — social  gospel  for,  i. 
356;  education  of,  i.  459. 

Immigration— claims  on  evangelical 
Christianity  arising  from,  i.  72-6, 
82;  character  of,  i.  227;  past  and 
present,  i.  59,  60,  227;  opportu- 
nities for,  i.  60-2,  284-5,  ii- 
130;  problems  arising  from,  i. 
247-8. 

Immorality — belief  that  religion 
leads  to,  iii.  59;  of  foreigners,  i. 
74- 

Imports,  1.   54,  55. 

Impossible  tasks  demand  unity,  ii. 
451,  iii.    132-3. 

Incas — historic  empire  of  the,  i. 
220;  spiritual  neglect  of  the,  i. 
69,  91-2;  number  of  the,  i.  91-2. 

Independence,  winning  of,  i.  63-4, 
269-73,  ii.   122-4. 

Index   Expurgatorins,    i.    105. 

Indian  languages,  i.  48,  86,  156,  171, 
ii.  15,  86;  to  be  reduced  to  writ- 
ing, i.   128. 

Indians: 

Achievements     of      individual,     i. 

69,  214. 
Bible,    the,    in    vernacular,    ii.    15, 
85-7;  needed,  i.  156;  preparation 
of,  ii.  97. 
Distrust  of  white  races,  i.  132. 
Education   of   the,   i.    90,    96-8,   ii. 
151;    in    evangelical    schools,    i. 
93.   440. 
Evangelical  missions  among,  i.  93- 
100,    150,     167-170,    171-3,    175, 
181,  184-S,  219-220,  440,  ii.  204- 

5,  iii.    140-1. 

Exploitation,   i.   91,   93,   96-7,    117- 

8,   225,  226-7,  253. 
Industrial    education    as    a    means 

of  uplifting,  i.  96-8. 
Need  of  social  uplift,  i.   11 7-8. 
Numbers  of,   i.    67,   68,   225. 
Pagan    survivals    among,    i.    84-5, 

87-97,    100-2,    103-4,    1 18-9,    215- 

6,  253-4,  ii.  231. 
Pan-American    cooperation    in    the 

uplift  of  the,  i.  225-6. 

Predominant  as  a  racial  constitu- 
ent, i.  250. 

Problems  of,  similar  to  Negro 
problems  in  the  United  States, 
ii.  211. 

Roman  Catholic  missions  among 
the,  i.  91,  94,  95,  97-8,  101,  180, 
259-260;  little  prospect  of  ex- 
tension of,  iii.   14. 

Social    position    of   the,    i.    69,    70. 

Spiritual  neglect  of  the,  i.  84-102, 
103-4,  117-8,  119-120,  iSS-6,  170- 


INDEX 


533 


4,   180-2,   214,   215-6,   219,   220-1, 

ii.    136-7,    204-5,    i'i-    140-1. 
Warfare    on    intemperance   among, 

i.    119. 
Women,  position   of  the,   ii.    136-7, 

205. 
Work    of    the    indigenous    church 

for  the,   ii.   250. 
See  also  the  various  countries. 
Indigenous     evangelical     churches- 
definition  of,  ii.   225;   development 
of,    i.    139-145,    362,    ii.    233-6,    iii. 
146,  166;  education  as  a  means  of 
establishing,   i.    504,   509,   574;   in- 
stances of,   ii.   324. 
Individuals — interest     9f,     in     Latin 
America,   essential,   ii.   365-6;   sup- 
port   of    missionary    work    by,    ii. 
366. 
Industrial     education,     evangelical — 
aims     of,     i.     511-2,     547;     schools 
offering,  iii.  39;  economic  necessity 
for,  i.   574;   for  Indians,  i.  94,  96- 
8;    for   lay   workers,   i.   480-1;    for 
women,  i.   571;   need  of,   i.    511-2, 

547.  573;  stressed,  i.  141-2;  rela- 
tion of,  to  culture,  i.  511-2,  547; 
coeducation,  ii.    144-5. 

Industrial  revolution — impending,  i. 
283-s;  social  problems  arising 
from,  i.  285-8;  religious  prob- 
lems arising  from,  i.  248;  affect- 
ing   women,    ii.    130-3,    172,    201, 

Infant  mortality,  ii.  207. 

Inheritances  of  Latin  America. 
See  Political  inheritances.  Reli- 
gious inheritances.  Racial  inherit- 
ances.  Social  inheritances. 

Inquisition,  The,  i.  77,  no,  261, 
262,  268,  313,  323,  li.   10,  289. 

Institutional  church — as  means  of 
upbuilding  indigenous  evangelical 
churches,  i.  144-s;  instances  of 
the,  i.  294-7. 

Intellectual  freedom — appeal  of,  to 
educated  classes,  i.  524,  548,  575- 
6;  compatible   with   Christianity,   i. 

548,  576;  essential  in  missiona- 
ries, i.  524,  548,  575-6;  move- 
ment toward,  ii.  82;  right  to,  i. 
104-S. 

Intemperance — education  in  the 
evils  of,  i.  120,  ii.  253;  foreign 
influence  toward,  i.  75;  among 
Indians,  i.  75,  117;  in  Chile,  i. 
115;  warfare  against,  i.  118-120. 
See  also   Temperance. 

Intercession — is  effective  coopera- 
tion, iii.  92-5;  a  unifying  force, 
ii.  450-1,  iii.  91-5;  enlistment  of, 
for  Latin  America,  ii.  444-5; 
methods  employed  to  promote,  ii. 
373-6;  reasons  for  urging  united, 
iii.    92-s;    reflex    influence    of,    iii. 

94-5- 
"Intercession,     The     Ministry     of," 

address  on,  iii.   205-214. 
Interchange     of     members     between 


different  Christian  bodies,  iii.  26, 
40-1,   83,   87,    103. 

Interchange  of  territory,  i.  186-7, 
iii.  24,  28.  See  also  Delimitation 
of   territory. 

Interdenominational  agencies,  ii. 
367-370;  directory  of,  iii.  463,  467, 
468,  469. 

Interdenominational  cooperation. 
See  Cooperation. 

Interdenominational   resorts,   i.    144. 

Interest  in  Latin  America,  ii.  377- 
400. 

Intermarriage,  i.   70,  73. 

International  consciousness,  plea 
for,   i.    III. 

International  cooperation,  i.   67. 

International  law,  contributions  of 
Latin   Americans   to,    i.    51. 

International  mind,  need  of  an,  ii. 
88. 

International  Pornographical  Con- 
gress, i.   121. 

International  Review  of  Missions, 
quoted,   ii.    162. 

International  Sunday  School  Asso- 
ciation,   ii.    368. 

International  Woman's  Congress, 
ii.    169-170. 

Intradenominational  cooperation,  ii. 
208-210. 

Investments,  foreign,  i.  57,  284-5, 
287. 

Irreligion — extent  of,  i.  212,  224, 
231,  343,  521;  imparted  in  schools, 
ii.   23.     See  also    Religion. 

Irreverence,  prevalence  of,  iii.   76-7. 

Irrigation,   i.   56. 

Isolation  of  Latin  America,  i.  266- 
9;   cannot  persist,  ii.    356. 

Italian  influence  upon  Latin  Amer- 
ica, i.  252. 


Jamaica : 

Area,  i.   159. 

Baptist  Union  of,  i.   159-160,   162- 
3,   iii.   470. 

Education,  i.  405. 

Evangelical  church,  i.   159-160. 

Foreigners  in,  i.   159. 

Little    contact    with    Latin    Amer- 
ica,   iii.    174. 

Missionary  force,  i.  74,  159;  num- 
ber of  societies,   ii.    363,   iii.    73. 

Missionary   work,   i.    159-160. 

Population,   i.    159,   iii.    73. 
Japan,   commerce   with   Latin   Amer- 
ica,  i.   57. 
Jesuits— educational   work   of  the,   i. 

268,    396,   419,    420,    421;    expelled 

from    Ecuador,    i.    90;    methods   of 

the,    i.    263,    491-2;    orphanages,    i. 

491-2;     missions     of     the,     i.     180, 

258.   259- 
Jesus    Christ — person    and    work    of, 

i.    276-8;    direct    fellowship    with. 


534 


INDEX 


i.  278-9;  appeal  of,  to  the  masses, 
i.  344;  how  to  present,  to  the 
masses,  i.  345;  the  living,  alone 
sufficient,  i.  354,  iii.  141;  the 
church  as  an  expression  of  the 
spirit  of,  i.  311-4;  last  prayer  of, 
iii.  96;  image  of,  in  gilded  casket, 
in   Rio   de   Janeiro,   iii.    141. 

"Jesus  Christ,  the  Same  Yesterday, 
To-day  and  Forever,"  address  on, 
iii.  259-266. 

"Jesus,  How  to  Preserve  a  Realiz- 
ing Sense  of,"  address  on,  iii. 
215-9. 

"Jesus,  The  Principles  and  Spirit 
of,  essential  to  meet  the  Needs  of 
our   Time,"   address  on,   iii.   361-8. 

"Jesus,  The  Principles  and  Spirit 
of,  essential  to  meet  the  Social 
Needs  of  our  Time,"  address  on, 
iii.   369-386. 

Jews,  i.    138. 

Joint  action.     See   Cooperation. 

Jornal   do   Commercio,  i.    50. 

Juarez,   Benito,  i.   69,  85,  214. 


K 


Kant,   Immanuel,  i.   109,   300. 

Kindergartens,  evangelical,  i.  472-3, 
55^.   SS8,   572,   ii.    177. 

Kingdom  of  God,  the  socially  right- 
eous, i.  281-2.  See  also  Social 
gospel. 

Knox,  John,  i.  281. 


Labor  question — an  impending  ques- 
tion, i.  95;  education  and  tb.e,  i. 
112;  application  of  Christianity  to, 
i.    122. 

Lancasterian  schools  and  methods, 
i.   431-2- 

Land  system,  1.   56. 

Lane,  Horace  M. — tribute  to,  i. 
471-2. 

Language — emphasis  on  Latin  in 
secondary  schools,  i.  396;  dislike 
for  Latin  and  Greek,  i.  477;  used 
in  evangelical  schools,  i.  443-4, 
473-4;  missionary's  preparation  in 
the.  See  Missionaries,  preparation 
of. 

Languages — of  Latin  America,  i. 
48;  Spanish,  i.  48;  Portuguese,  i. 
48;  Indian,  i.  48,  86,  156,  171,  ii. 
IS,  86;  French,  i.  48;  taught  in 
state  secondary  schools,  i.  394-5; 
a  factor  determining  the  task  of 
the  evangelical  church,  i.   127-8. 

La  Paz — education  in,  ii.  143;  for- 
eigners in,  i.  73;  intemperance 
among  teachers  in,  i.   119. 

La  Plata — vice-royalty  of,  i.  64; 
University  of,  i.   108. 

Las  Casas,  plea  of,  i.  263. 


Latin  America: 

Area,  i.  47,   58. 

Civilization — character  of,  of  vital 
importance  to  mankind,  i.  190-1, 
210;  relevant  facts  of,  i.  49- 
7.1.  249-273. 

Claims  of,  on  the  message  and 
service  of  evangelical  Chris- 
tians and  churches,  i.  72-122. 
Sea  also   Opportunity. 

Classes.  See  Depressed  classes. 
Educated  classes,  Indians,  Mid- 
dle class.  Student  classes. 
Aristocracy. 

Commerce,    i.    54-8. 

Contributions  of,  to  culture,  i. 
49-53- 

Definition   of,   i.   47. 

Democracy    of,    i.    269-273,    401-2. 

Facing  a  great  future,   i.   248. 

Foreign  influence  on.  See  For- 
eign influence. 

Foreign  investments,  i.  57,  284-5, 
287. 

Historical  background  of,  i.  129, 
249-273,  429-431.  See  also  In- 
heritances. 

Idealism,  i.  269-273,  302,  ii.  325, 
iii.  379-386. 

Initiative   in,   repressed,   i.    287. 

Literature   of.     See    Literature. 

Need  of  life  purification,  i.   108. 

Need  of,  the  universal  need,  i. 
232-3.  245-6,  326,  341,  343,  347, 
361,  ii.  211,  443. 

Population,  i.  47 ;  analyzed  by 
races,  i.  67;  of  the  future,  i. 
70-1. 

Racial  complexity  of,  i.  249-250. 
See  also   Racial  inheritances. 

Religion,  status  of.  See  Religion 
and    Religious   inheritances. 

Resources  of,  i.  53-8. 

Students  from,  in  foreign  coun- 
tries.   See  Students. 

Supreme  need  of,  i.  326. 
"Latin     America,     The     Contribution 

of,    to    the    Higher    Life    of    Hu- 
manity,"  address   on,   iii.    278-285. 
Latin-American       Christians.         See 

Church  in  the  Field. 
Latin-American    evangelical    leaders: 

Dynamic  for,  i.   149. 

Emerging,  i.   52,  76-7. 

Future  of  the  church  lies  with 
the,   ii.   276-8. 

Initiative  and  responsibility  of, 
i.    347- 

Lay,  importance  of  securing,  11. 
286-7. 

Literature  needed  for  training  of, 
ii.   22-4,  84-8. 

Must  exercise  full  leadership, 
ultimately,  i.   146-8,  211,  ii.  447. 

Must  reach  educated  classes,  i. 
343- 

Needed,  i.  157-8,  176-7,  220;  need 
of  educated,  i.  214,  216,  339, 
343. 


INDEX 


535 


Orphanages     as     method     for     de- 
veloping, i.  492. 
Panama     Congress,     place     at,     i. 

-3- 
Qualifications   of,   i.   347,   ii.    274-S, 
.  283-S. 

Selection  of,  ii.  283-5. 
Sources  of,  ii.  277-287. 
Sunday-schools,  leaders  of,  i.   516, 

517- 
Training     of — interdenominational 
cooperation    in,    iii.     79-90,    pas- 
sim;   thoroughness     of,     i.     51-', 
547-8;   importance  of,  i.   466;   to 
reach    all    classes,    i.    519;    theo- 
logical   preparation    as    part    of 
the,   i.   478-480,   ii.    447;    on   the 
field,    ii.    283-6;    foreign    educa- 
tion as   a   part  of  the,   ii.   282-3, 
285-6. 
Unable     to    command     intellectual 
confidence,   i.   83,    147. 
Latin-American      mind — content      of 
the,    ii.    21-3;    contribution    to    be 
made    by    the,    when    impregnated 
by  Christian  thought,  i.   84. 
Latin-American    students    in    foreign 
countries.       See      Students      from 
Latin  America. 
"Latin    Americans    and    the    Anglo- 
Saxons,    The    Common    Ideals    of 
the,"  address  on,  iii.  285-290. 
Latin    temperament,    predominant,    i. 

251-2. 
Laws     which     need     betterment,     ii. 

292-4. 
Laymen — debt  of  the  church  to,  i. 
109-110;  dearth  of,  in  Latin 
America,  i.  no;  training  of,  i. 
481;  support  of  the,  at  the  home 
base,  essential,  ii.  441,  442-3. 
Laymen's    Missionary    Movement,    ii. 

384,   iii.   71. 
"Leadership,   The  Price  of,"  address 

on,  iii.  330-340. 
"Leadership,  True,  the  Fundamental 

Need,"  address  on,  iii.   322-9. 
Leaflets,   ii.   31-6. 

Leavening   influences    of   evangelical 
missions,    i.     468-472,     504-6,     509- 
510.- 
Le  Bon,   M.   Gustave,   quoted,   i.    71. 
Lecky,    quoted,    i.    105-6. 
Lectures      on      Latin      America — as 
means     of     interesting     the     home 
base,    ii.    413-5;    organized    scheme 
of,    ii.    399;    sympathetic    interpre- 
tation   of    Latin    America    needed 
in,   ii.   405-6;    stereopticon,   ii.   400, 
409. 
Lectureships    for    Latin    America,    i. 

327,    529-530,    ii.    452. 
Legal    rights    of    evangelical    bodies, 

ii.    297-8. 
Leon,  Dr. — study  of  linguistic  fami- 
lies  of   Mexico,   i.    86. 
Leprosy,  i.  :  16. 

Lesser    Antilles,    i.     i6o-i,     ii.     363. 
See  also  Statistics, 


See    also 


16; 

148; 


"Lessons  from  the  Early  Chris- 
tians,"  address   on,   iii.    220-7. 

Letelier,   i.   49. 

Liberty,  winning  of,  i.  63-4. 

Liceos,    i.    392,    ii.     158-9. 
Secondary  education. 

Lima — Bible  distribution, 
evangelical  education, 
Roman  Catholic  education,  ii.  153- 
5;  state  education,  i.  142,  144; 
foreigners  in,  i.  73;  Inquisition 
in,  ii.  289;  orphanages  needed,  i. 
173;  missionary  force  in,  i.  172; 
public  health,  i.  114;  regional 
conference  in,  i.  24;  University 
Club  of,  intemperance  in,  i.  119; 
University  of  San  Marcos,  i.  382, 
421;  social  morality,  ii.  232;  imi- 
versality   of   unbelief   in,   i.    81. 

Linguistic  training  for  missionaries, 
i.  100,  320,  321-2,  ii.  89-91,  iii. 
118,  167,  168,  169-170,  171,  172, 
175-6,    177. 

Literature,  Evangelical.  See  Evan- 
gelical  Literature. 

Literature,    Latin- American : 

Agnostic   and   atheistic,    ii.    10,    iii. 

35- 
Anarchist,  11.   83. 
Apologetic,  not   used  by  students, 

i.   84. 
Contribution   of   Latin   America  to 

world     literature,     i.     49-50,     iii. 

379-384.  ,       J  , 

Demand  for,  not  stimulated  by  the 

Roman    Catholic    Church,    ii.    22. 
Foreign     influence     upon,     i.     252, 

272,  ii.   24,  iii.   35. 
Imaginative   only,   appeals,   11.   22. 
Immoral,  ii.    10,   28,  83,   187. 
Juvenile,    ii.    28. 
IMissionary's   study   of,    i.    322,   iii. 

167,    176,    177- 
Xon-Biblical,  ii.   21-2. 
Obscene,  i.  470. 

Pessimism    of    modern,    iii.    380-4. 
Poetry,    characteristics    of,    ii.    28- 

30,   loi,  iii.   379-380,  382-4. 
Political    idealism    reflected    in,    i. 

271-2,  iii.   379-384. 
Production  of  early,  ii.   10. 
Roman    Catholic — once    very    rich, 

ii.   22;   comprehensiveness  of,   ii. 

25-6. 
.Socialist,  ii.  83. 
Literature  on  Latin  America — avail- 
able, ii.  355.  372-3.  385..  386-7, 
388-g,  390,  395,  ii.  112,  iii.  60-1; 
growth  of,  ii.  354-5;  as  means  of 
creating  interest  at  the  home  base, 
ii.  354-5.  378-9.  385;  multiplica- 
tion of,  for  general  use,  ii.  410-1; 
sympathetic  interpretation  of  Latin 
America  needed,  ii.  405-6;  pub- 
lications of  Pan-American  so- 
cieties, iii.  6o-i. 
Literature,  Report  of  Commission 
IV  on,  ii.  1-102;  table  of  con- 
tents, ii.  3-5. 


536 


INDEX 


Lotteries,  i.  122,  ii.  258-9. 
Loyola,    i.    259. 
Luther,  i.   281. 


M 

Mackenzie    College,     i.     452-4.    47 1. 

482,   483,   495.  ii-    149-    . 
Magazine  articles  by  missionaries,  11. 

411-2. 
Magazine  devoted  to  Latin  America, 

need  of,  ii.  438-9. 
Magazines    for    Latin    America — -for 

women,  needed,   ii.    330;   plan   for 

a  syndicated  magazine,  ii.  87-8. 
Manual    training    schools,    state,    i. 

417. 
Vlaps — available,    ii.    385;    exhibited 

at  Panama  Congress,  i.  209;  need 

of,     in     accurate     survey,     i.     188; 

mission      placed      on      government 

maps  of  Paraguay,  i.   97. 
Marriage — annulment         of         non- 
Catholic,   i.    133;    laws   dictated   by 

the     Roman     Catholic    Church,    ii. 

290;    high  cost   of  church,   ii.    232- 

3;    laws   relating   to    civil,   ii.    293; 

laxity   as    regards,    ii.    232-3;    and 

church  membership,  ii.  237,  258. 
Martyrs   in    Latin   America,   ii.    334. 

See   Persecution. 
Material    achievements,    contribution 

of  Latin  America  to,  i.   51-2. 
Materialism,   i.    77,    154,   521,   ii.    26. 

See     also     Religion,      Philosophy, 

and  Rationalism. 
Medical   missions — aim    of,    iii.    118; 

cooperation    in,    iii.    85;    need    of, 

i.   142-3,  211,  318,  ii.  440,  iii.   118; 

need  of  public  health  instruction, 

i.   1 14-7- 
Menocal,  Aniceto,  i.   52. 
Message     and     Method,     Report    of 

Commission  II  on  the,  i.   237-364, 

iii.    1 61-178;    table    of   contents,    i. 

239-241. 
Message,   the   evangelical,   for   Latin 

America.      See     Evangelical    mes- 
sage. 
Method  of  presenting  the  evangelical 

message.    See   Missionary  method. 
Mexico: 

Accessibility,  i.   125. 

Area,   i.    59. 

Bible — ^distribution,  ii.  16;  not 
owned  by  the  people,  i.  214;  the 
supreme  need,  i.   214. 

Cincinnati  Conference  (1914)  on 
Mexico,  i.  9-10,  166,  ii.  321-2, 
iii.    16,   35,    111-120,    146-7. 

Climate,   i.    125. 

Commerce,  i.   55. 

Conferences  and  conventions,  in- 
terdenominational,   iii.    45-6,    49. 

Cooperation^present,  iii.  16;  need 
of,  i.  166;  planned,  i.  166,  iii. 
85,    111-120. 

Crisis  in,  i.   131. 


Delimitation  of  territory,  iii.  i6, 
24-6. 

Education — evangelical,  i.  432, 
433.  444,  446.  447,  454,  458, 
460,  461,  475,  483,  495,  527, 
549,  ii  147-9,  150,  151;  coopera- 
tion in  evangelical,  iii.  38; 
Roman  Catholic,  i.  380,  422, 
423;  state,  i.  400,  403,  405,  407; 
religious  instruction  not  per- 
mitted in  state,  i.  403;  elemen- 
tary, i.  400,  403,  405,  407,  ii. 
177;  secondary,  i.  444,  446, 
447;  higher,  i.  380,  454,  458, 
549;  need  of  union  evangelical 
university,  i.  549;  kindergarten, 
ii.    177. 

Evangelical  Christians,  place  of 
the,   i.    165. 

Evangelical  church — c  o  m  m  o  n 
name  for,  iii.  16,  83;  discipline 
and  membership,  iii.  41;  strong 
feeling  for  a  national,  iii.  65, 
66-7;  witnessing  power  of  the, 
i.  ISO- 
Fertility,   i.    52. 

Foreigners  in,  i.   72,  214. 

Government — attitude  of,  toward 
evangelical  missions,  i.  165-6; 
cooperation  with  evangelical 
missions,  iii.  56-7;  stability  of, 
i.   64. 

Illiteracy,  i.  399. 

Immigration — as  field  for,  i.  62; 
claims  on  evangelical  Chris- 
tianity arising  from,  i.   72. 

Independence,  winning  of,  i.  248, 
ii.    123. 

Indians — claims  of,  on  evangelical 
Christians,  i.  85-8;  the  future 
nation-builders,  i.  214;  lan- 
guages, ii.  86;  pagan  survivals 
among,  i.  87,  253-4;  prepon- 
derance of,  i.  251;  resourceful 
work  for,  needed,  i.  167;  spirit- 
ual neglect  of,  i.  85-8,  118, 
156,   214,   254,  ii.    136. 

Intemperance,  warfare  against,  i. 
118,    120. 

Interdenominational  college 
needed,    i.    549. 

International  cooperation  in 
Mexican    affairs,   i.    6y. 

Literature,  iii.  26,  32-3.  See  also 
Literature. 

Missionary  force — proportion  of 
missionaries  to  population,  i. 
166;  student  volunteers  among, 
ii.  389;  number  of  societies, 
ii.    362,   iii.    73. 

Missionary  work,  i.  120,  134-5, 
165-7,  295-7,  361-2,  ii.  115-7, 
119-120,  147,  150,  151,  182,  183- 
4,  249,  269,  296-7,  326-7,  iii. 
24-6,  32-3,  41,  45-6,  S3,  56-7, 
66-7,  85,  147;  beginnings,  i. 
266;  evangelism,  ii.  250;  for 
women,  ii.  206-8,  212;  women 
pioneers    in,    ii.    115-7,    1 19-120; 


INDEX 


537 


Mexico  open  to,  i.   134-S,   165-6. 
See    also     Statistics    and     Edu- 
cation  (above). 
Need  of  survey,  i.   214. 
Overlooked    areas   and   peoples,    i. 
85-8,    166,    167,  ii.   326-7,   iii.   26. 
Population,    iii.     73;    analyzed,    i. 

68,    214. 
Products,   i.    S4-S- 
Religious    liberty,    i.    403,    ii.    117, 

297. 
Revolution,  i.   79. 
Roman      Catholic      Church — early 
missions    of   the,    i.    259;    defec- 
tions   from    the,    i.    79;    has   lost 
its    missionary   spirit,    i.    87;    re- 
pudiated    by     representative     of 
Napoleon    III,    i.    88-9;    relation 
of  the,  to  the  state,  i.   403;   co- 
operation with  the,  iii.   53. 
Salaries   of   workers,    iii.    41. 
Unfinished  task,   i.    165-7,   214-5. 
Women,  ii.    127,   132,   164,   165. 
Mexico    City — education    in,    ii.    144, 
147-8,    149;    foreigners    in,    i.    72; 
meeting    in,     for     delimitation     of 
territory,  iii.   25;  missionary  work, 
ii.    212,   249;    regional   conference, 
i.    24;    union    church    in,    iii.    64; 
union      theological      seminary 
planned,  i.   166. 
Middle    class-^smallness    of   the,    ii. 
129;  emergfing,  i.   317,  ii.   132;   de- 
velopment   of,    an    aim    of    evan- 
gelical missions,  i.    194. 
Migration,    moral    and    religious    as- 
pects   of,    i.    74-5.      See    Immigra- 
tion. 
Mill,  John  Stuart,  quoted,  i.  106. 
"Ministry     of     Intercession,     The," 

address   on,   iii.   205-214. 
Miranda,   i.    63. 

Mission  study — of  Latin  America, 
ii.  380,  385-7;  among  students,  ii. 
389-390;  text-books  on,  ii.  380, 
385,  387,  390,  410;  interdenomina- 
tional program  of,  iii.  70;  on  the 
mission  field,  ii.  443-4. 
Mission    study   classes,   ii.    355,    380, 

398-9-    . 
Missionaries: 

Aim    of,    i.    130,    19s.    304.    340-1. 

362,  ii.  321,  441-2,  446. 
Attitude    and    spirit    necessary,    i. 
274-5.     -S"*?!?    also    "Attitude   and 
Spirit,    Our,"    address    on,    iii. 
183-196. 
Attitude   of: 

Toward  the  church  in  the  field, 
i.  347,  ii.  303;  toward  the 
desire  for  national  churches, 
iii.  65-8,  100;  toward  need  of 
Latin  America,  ii.  405 ;  to- 
ward reforms,  ii.  299-300, 
441,  iii.  156-7;  toward  the 
Roman  Catholic  Church,  i. 
344-8,  ii.  :i6-7,  iii.  12-13,  43, 
51-4,  76-7;  findings  of  Com- 
mission II  on,  i.  327-8,  state- 


ment of  attitude  requested,  i. 
346,  347;  toward  Roman 
Catholics,   i.    551-2- 

Cooperation  of — efficiency  could 
be  increased  by,  iii.  19;  mission- 
aries often  chief  obstacle  to, 
iii.  143;  training  of  missionaries 
in  principles  and  practise  of, 
iii.    103. 

Cooperation  of,  with — Bible  so- 
cieties, ii.  17-18;  governments, 
ii.  176,  iii.  55-8;  Roman  Catho- 
lic Church,  iii.  12-13,  51-4,  76- 
7,  131-2,  134,  135-6,  159;  Roman 
Catholics,  iii.  51-4.  101.  '03. 
131-2.    159- 

Courtesy  essential,  1.  351.  i»- 
171-2. 

Culture,  a  qualification  of,  i.  317. 
319,  320,  327,  ii.  189,  iii.  167, 
171-2,     175-    ,.  u       J-  * 

Denominationahsm,  a  handicap  to, 
iii.   176. 

Educational,  i.  481,  49°.  496-7. 
523-4,    555-     .  ,,    . 

Efficiency  of,  1.  99-100;  could  be 
increased  by  cooperation,  iii. 
19;  postponement  of  activity 
for,  iii.  170,  172,  177;  rest- 
day  essential   to,   iii.    172. 

Enlistment   of,   ii.   420-1. 

Flags,  misuse  of,  iii.    172,   173-4.  _ 

Furlough  of — proper  use  of,  1. 
324-5;  special  help  available  for 
missionaries  on  furlough,  iii. 
165. 

Giving  introductions  to  Latin 
American  students  going  to  for- 
eign   countries,    ii.    407-8. 

Health  of — conservation  of,  iii. 
171. 

Holy  calling  of  the,  i.    556. 

Home    base,    how   to   interest   the, 

ii-    441-  ,    ... 

Home  influence  of,  in.   173- 

Identification  of  interests  with 
governments,  ii.  300-2. 

Imperative  that  they  keep  abreast 
of  the  times,  i.   575- 

Influence  of,  with  government 
officials,   ii.    118-9. 

Inspiration  necessary,  iii.  I7it 
172. 

Intellectual  freedom  of,  1.  524, 
575-6. 

Language  training.  See  Linguistic 
training  of  missionaries. 

Life   purpose   of,   iii.    172-3-. 

Meeting  Latin  Americans  in  for- 
eign countries  while  on  fur- 
lough,  ii.   408. 

Message,  content  of,  i.  275-8.  See 
also    Missionary   message. 

Mistakes  of,  i.  215,  iii.   172,   173-4. 

Modernism,   iii.    175-176. 

Motives  of,  iii.    172-3.   I74,   177-8. 

Need  of  more,  i.  158-9.  193-4.  216, 
iii.    163. 

Need  of  more  teachers,   1.   497-8. 


538 


INDEX 


Pan  American  Union,  help  to  be 
derived   from,   iii.    60-1. 

Panama  Congress,  place  of,  at, 
i.   23. 

Patience,  iii.    174. 

Personal  work,  i.  350-1,  ii.  251, 
iii.    168,    174,    176. 

Personality,    iii.    168. 

Points   of  contact,   iii.    166. 

Preparation  of  effective  magazine 
articles,   ii.    411-2. 

Presentations  of,  at  conference  in 
home  base,  ii.   383. 

Proportion  of,  to  population,  i. 
231.  ii-  358.  See  also  Statis- 
tics, vol.  iii.  General  Appendix 
E. 

Qualifications  of,  for  Latin  Amer- 
ica, i.  215,  317-321,  351,  473, 
555,  iii.  92-3,  163-178,  passim; 
findings  of  Commission  II  con- 
cerning, i.  327. 

Residences  of,  i.   158. 

Responsibility  of,  for  developing 
self-support  in  churches,  ii.  269- 
270. 

Responsibility  of,  in  keeping 
home    base    informed,    ii.    449. 

Selection  of,  iii.  177-8;  care 
needed  in,   ii.   447. 

Should  reflect  the  culture  and 
achievements  of  Latin  America, 
iii.    92-3. 

Social   life,   iii.    169. 

Spirit  of,  i.  319,  iii.  178.  See  also 
"Attitude  and  Spirit,  Our,"  iii. 
183-196. 

Student  volunteers  sent  to  Latin 
America,    ii.    389-391. 

Supervision  of,   ii.   209. 

Timidity  of,  i.   555. 

Tributes  to,  i.  471-2,  ii.   199. 

Types  of,  needed,  i.   317-8. 

Versatility,   iii.    167,    168. 

Younger-^association       of,        virith 
older,    iii.    174,    177;    special   aid 
available   for,   iii.    164,    165. 
Missionaries,   preparation  of: 

Administration,   church,   iii.    176-7. 

After  reaching  Latin  America,  i. 
319-320,   324-5,   iii.    175. 

Architecture,    iii.    167. 

Before   leaving  the   home   base,   i. 

^.324. 

Bible,  preeminent  need  for  study 
of  the,  i.   321. 

Boards  of  missionary  preparation, 
i.   5;6,  iii.   70,  71,   163-5. 

Bringing  Latin-American  profes- 
sors to  home  base  seminaries, 
iii.    153-4- 

Christianity,    essentials   of,    i.    321. 

Commercial     courses,     iii.      168-9, 

^  '72.      .  .    _ 

Cooperation,  training  of  missiona- 
ries in  principles  and  practise 
of,  iii.   103. 

Curricula  for  the,  i.  6,  321-1;,  iii. 
164-165, 


Discussion    at    the    Panama    Con- 
gress  concerning,   iii.    161-178. 
Domestic  science,  iii.    169,    173. 
Economics,   iii.    173. 
History,     Latin-American,    i.     316- 

7,   iii.    165-6,    167,   177. 
History   of    Roman   Catholicism,    i. 

322-3,   iii.    166-7,    176. 
Information       for       guidance       of 
candidates     in     preparation,     iii. 
164. 
Tournalistic   training,    ii.    41 1-2. 
Linguistic     training,     i.     100,     320, 
321-2,    ii.    89-91,     iii.     118,     167, 
168,     169-170,     171,     172,     175-6, 
177. 
Literature,  1.  319,  323. 
Literature,  Latin-American,  i.  322, 

iii.    167,    176,    177. 
Materialism,    need    of    knovi'ledge 

concerning,   iii.    166. 
Medicine,    i.    324. 
Personal   work,   iii.    168,    176. 
Philosophy,  i-   319,   323,  iii.   167. 
Photography,  ii.  412-3. 
Religious  history   and   doctrine,    i. 

322-3. 
Report  of  Commission  II  concern- 
ing, i.  316-325. 
Sanitation,   iii.    167. 
Social       inheritances       of       Latin 

America,  iii.   165-6,  176. 
Sociology,    i.    319,    iii.    173,.  177- 
Specialization,     i.     320,     iii.     168, 
o  177-8.  ^      . 

Standards     of,     1.     319-320,     327, 

523-4- 
Thoroughness    in,    of    prime    im- 
portance,    i.     319-320,     327,     iii. 
118,   163,   167,   168,   173. 
^''ersatility  in,  i.   323-4. 
Missionary   administration,    thorough 
studies  of,  made  and  available,  iii. 
164. 
Missionary  candidates — a  d  e  q  u  a  t  e 
motive   essential,    iii.    177-8;    selec- 
tion   of,    iii.    177;    information    for 
the    guidance    of,    iii.    164-5,    (.See 
also  Board  of  Missionary  Prepara- 
ration) ;     candidate     secretaries    of 
missionary    societies,    iii.    164-5. 
Missionary      Education      Movement, 
i.   25,  iii.   70;   activity  of,  in  creat- 
ing    interest     in     Latin-American 
missions,    ii.    384-8. 
Missionary    education    of    the    home 
base — facts   needing   stress   regard- 
ing Latin  America,   ii.   440-1,   442; 
systematic,      ii.      417-420;      united 
program  of,  ii.  386-8;  timeliness  of 
stressing,    ii.    .•:48.     See   also    Com- 
mission VII,  table  of  contents,  ii. 
349-2. 
Missionary   message.     See    Evangeli- 
cal    message,     and     Message     and 
Method. 
Missionary   methods: 

Adaptations        of — to        depressed 
classes,   i.    194,   317,   318,   343-4, 


INDEX 


539 


344-5,  3S0-I,  362-4,  483-6,  55^- 
4,  574;  to  educated  classes,  i. 
194,  295-7,  303.  311,  314-5.  317. 
326-8,  341-3,  353-4,  361-2,  524, 
548,  ii.  276-7;  to  Indians,  i.  100, 
194,  317;  to  student  classes,  i. 
157,  224-5,  341-3,  358-9,  359-361, 
459,  552,  558-9,  111.  79,  80;  to 
women,  ii.  177,  181-7,  190-3,  201, 
202-3,  205-8;  to  changing  social 
conditions,  i.  jz,  288-300.  Mis- 
takes    in,      attempted,      i.     549- 

^550. 

Factors  determining — discussion 
of,  i.  245-8,  339-340;  chang- 
ing social  conditions,  i.  283-8; 
culture,  i.  49-53;  249-273,  339- 
340;  ii.  230,  270-1;  evangelical 
churches,  present  status  of,  i. 
148-152,  255-6;  pagan  inherit- 
ances, i.  84-5,  87-97,  100-2,  103- 
4,  118-9,  215-6;  217-8,  253-4,  ii. 
231;  pessimism  of  the  leaders, 
iii.  380-4;  political  inheritances, 
i.  62-7,  266-273,  429-431;  racial 
complexity,  i.  249-252;  religion, 
present  status  of,  i.  76-83,  211- 
2,  301-3.  See  Religion.  Roman 
Catholic  inheritances,  i.  254-265, 
363,    iii.    141. 

Types  of — Bible  distribution.  See 
under  Bible  commendation,  use 
of,  i.  347-8;  education,  i.  113- 
4,  141-2;  evangelism,  i.  140, 
357-9;  indigenous  churches, 
establishment  of,  i.  130,  139- 
145,  362;  Latin-American  lead- 
ership, development  of,  i.  146- 
8,  347-8;  lectureships,  i.  327, 
529-530,  ii.  452;  libraries  of 
modern  evangelical  books,  i. 
311;  literature,  i.  140-1;  medical 
work,  i.  142-3;  orphanages,  i. 
145.  173,  491-2,  ii.  207-8;  per- 
sonal work,  i.  350-1,  ii.  251-2, 
409,  iii.  i68,  174,  176;  philan- 
thropic institutions,  i.  144-5; 
public  worship,  i.  280-1,  ii.  251- 
2,  409,  iii.  168,  174,  176;  social 
service,  i.  288-291,  294-7,  326, 
354-6,  361-2,  ii.  192,  (See  also 
Social  service  and  Social  gos- 
pel); Sunday-schools,  i.  143, 
(See  also  Sunday-schools) ; 
sympathetic  approach,  i.  344-5, 
349-350,   352. 

Visual   Instruction,   i.    549. 

See  also   Evangelical  message. 
Missionary  policy — concentration  and 

diffusion,    i.    145-6,   213,    228,   339; 

placing   leadership   ultimately   with 

the   indigenous  churches,   i.    146-8; 

developing        self-supporting 

churches,      i.       147-8;      continuity 

essential,  ii.  441. 
Missionary    propaganda,    ideal    of    a 

systematic,  ii.   385-6. 
Missionary  Research  Library  in  New 

York — contributions     to     Commis- 


sion Reports  filed  with,  i.  15-6,  18, 
94,  209. 
IMissionary  societies — act  indepen- 
dently, i.  187;  American,  iii.  464- 
7,  (See  also  Statistics,  iii.  47iff.); 
Australasian,  i.  93-4,  175,  iii.  467, 
(See  also  Statistics,  iii.  471!?.); 
British,  i.  74,  iii.  468-9,  (See  also 
Statistics,  iii.  47iff. );  Canadian, 
i.  74,  iii.  463-4,  (See  also  Sta- 
tistics, iii.  47  iff.);  candidate  sec- 
retaries of,  iii.  164-5;  classifica- 
tion of,  by  countries  and  fields,  ii. 
361-3;  comparative  investment  of, 
in  Latin  America,  ii.  358-9;  con- 
tinental, iii.  469,  (See  also  Statis- 
tics, iii.  47  iff.);  cooperation  be- 
tween, requires  delicacy,  iii.  93; 
debt  of,  to  Bible  societies,  ii.  12; 
directory  of,  iii.  463-470;  ex- 
penditures in  Latin  America,  by 
societies  and  by  periods,  ii.  427- 
430;  harmony  between,  i.  231;  in- 
terdenominational fixing  of  pro- 
gram for  the  field,  iii.  87;  in- 
ternational, iii.  469,  (See  also 
Statistics,  iii.  47iff.);  intrade- 
iiominational  cooperation,  ii.  208- 
210;  Latin-American,  iii.  469- 
470,  (See  also  Statistics,  iii. 
47iff. );  need  cooperative  plan,  i. 
187;  number  of,  working  in  Latin 
America,  ii.  361-3,  435;  number  of, 
working  in  each  Latin-American 
country,  ii.  362,  iii.  72-3;  plea 
for  appointing  women  as  members 
of  general  societies,  ii.  208-210; 
relation  of  the  Board  of  Mission- 
ary Preparation  to  the,  iii.  163-5; 
represented  at  Cincinati  Confer- 
ence on  Mexico,  iii.  11 1;  repre- 
sented at  the  Panama  Congress, 
iii.  454-462;  selection  of  mission- 
aries, iii.  177;  statistics  of  the 
work  of,  iii.  471  ff;  supervision  of 
missionaries,  ii.  209.  See  also  Co- 
operation, Evangelical  missions, 
and  Home  base. 
Missionary  strategy: 

Boards    of,    needed,    i.    188-9. 
Centralization        of        evangelical 

schools,  i.   507,   554. 
Instances    of — in     Porto    Rico,    i. 
164;    in    Dutch    Guiana,    i.    146; 
in    Paraguay,    i.    99-100;    in    the 
Edinburgh    Conference,    i.    4,    5; 
in  Mexico.    See  Cincinnati  Con- 
ference on  Mexico. 
Lack  of,   in   occupation,   iii.    72-3. 
Panama  Congress  the  outcome  of, 

i-  4-  , 
Required — in  educational  missions, 
i.  564-7;  in  location  of  evangeli- 
cal universities,  i.  475-6;  in 
planning  future  occupation,  i. 
228. 
R  e  q  u  ir  e  s  reaching — educated 
classes,  i.  359;  women  of  the 
educated    classes,    ii.    129;    stu- 


540 


INDEX 


dent  classes,  i.    157,   21 1-2,   475- 
8,  ii.  280-2. 
Reguires  delimitation  of  territory, 
iii.    26,    29.     See    also    Delimita- 
tion. 

Modernist  movement  in  the  Roman 
Catholic  Church,  without  a  fol- 
lowing in  Latin  America,  i.   77. 

Modern  learning — has  brought  a 
crisis  upon  the  religious  world, 
i.  77;  compatible  with  religion, 
i.   83. 

Mohammedanism,   i.    160,    183. 

Mohammedans,   i.    102-3,    i60i    183. 

Monroe    Doctrine,    i.    67,    131. 

Montevideo — social  survey  begun 
in,  i.  360;  foreigners  in,  i.  yz'i 
education,  ii.  142,  146,  148,  156- 
7;  missionary  work,  ii.  249;  Bible 
distribution,  ii.  16;  Y.  M.  C.  A. 
conference  (1914),  i.  lo-i,  ii.  57- 
8;  iii.  54,  46-7;  physical_  educa- 
tion in,  1.  117;  sanitation,  i.  116-7. 

Moody,   i.    281. 

Moore,  John  Bassett,  i.   66. 

Moorish  influence  on  Latin  Amer- 
ica, ii.   128,  230. 

Moral  need,  i.  108,  120-1,  470,  ii. 
201-2,    256-9. 

Morality — status  of,  i.  108;  cam- 
paign for  social,  i.  120-1;  double 
standard  of,  i.  121,  ii.  133-5;  ex- 
planation of  standards  of,  i.  251; 
and  the  Roman  Catholic  Church, 
ii.  231-3,  256-9,  293;  fear  of  frank 
discussion  of,  ii.  351-2;  influence 
of  migration  on,  i.  74-5;  marriage 
and  divorce  laws,  ii.  293;  coopera- 
tion between  governments  and 
missionaries  in  raising  the  stand- 
ards of,  iii.  57.  See  also  Social 
morality.    Marriage,    and    Divorce. 

Moravian  missions,  i.  89,  101-3,  146, 
161-2,    167,    183-4. 

Morelos,  i.  64. 

Mormonism,  ii.  33. 

Moses,  Bernard,  quoted,  i.  255,  261. 

Mothers — burdens  of,  ii.  133-4; 
iterance  of,  largely  accounts  for 
high  death  rate  of  children,  ii. 
186,  203;  children's  clinic  as 
means  of  reaching,  ii.  207.  See 
also   Children  and  Women. 

Moving  pictures,  censorship  of,  ii. 
131.  . 

Music  in  public  worship,  ii.  259-260. 
See  also  Hymns. 


N 


NaciSn,  La,  i.  50. 

Napoleon  II L  representative  of,  re- 
pudiated Mexican  Catholicism,  i. 
87-8. 

Nashville,  meeting  in,  i.   15. 

"Nation,  The  Place  and  Power  of 
the  Bible  in  the  Individual  and," 
address  on,  iii.  315-321. 


National  churches — the  ideal,  iii. 
100;  national  ideals  strengthen 
the  desire  for,  iii.  65-8;  growing 
desire  for,  iii.  93;  instances  of, 
ii.  236;  missionary  organizations 
of  the,  iii.  469-470. 
National    City    Bank   of    New   York, 

branches  of,  i.   57,  227. 
National    ideals,    accentuate    the    de- 
sire  for  non-denominational,  evan- 
gelical, national  churches,  iii.  65-8. 
National  Institute  of  Panama,  meet- 
ing at  the,  i.   31. 
National    leaders.     See    Latin-Amer- 
ican  leaders. 
National     Vigilance     Association     of 

London,   i.    121. 
Navigation,  i.   56. 

"Need,  True  Leadership  the  Funda- 
mental,"   address   on,   iii.    322-9. 
"Needs    of    Our    Time,    The    Princi- 
ples and  Spirit  of  Jesus  Essential 
to   Meet   the    Social,"   address   on, 
iii.    369-386. 
"Needs   of  Our  Times,   The    Princi- 
ples and  Spirit  of  Jesus  Essential 
to     Meet    the,"     address    on,     iii. 
361-8. 
Negroes — numbers  and   status   of,   i. 
67-8;    pagan    survivals    among,    i. 
84-5,    217-8;    unevangelized,    i.    84, 
102,    217-8.     See    also    Depressed 
classes. 
Nelson,  Dr.   Ernesto,  quoted,  i.  410. 
New  Granada,  i.  64. 
New    York    City— first    interdenomi- 
national missionary  conference  in, 
i.       4;       Ecumenical       Conference 
(1900),  i.   4,   6;   pre-Panama  Con- 
gress meeting,  i.   14. 
New   Zealand — missionaries   from,   i. 

I7S- 
Nicaragua: 

Education — evangelical,  i.  448 ; 
Roman  Catholic,  i.  422;  state, 
i.  403,  405;  religious  instruction 
in  state,  i.  403;  elementary,  i. 
403,  405;  secondary,  i.  448. 
Evangelical         church — witnessing 

power  of  the,  i.  150. 
Indians — spiritual     neglect     of,    i. 
89;  evangelical  missions  among, 
i.    150. 
Missionary    work,    i.    160;    number 
of  societies  engaged  in,   ii.    362; 
open   to,   i.    135.     See   also    Sta- 
tistics. 
Population  analyzed,   i.    68. 
Port   of   Corinto   seized,   i.    67. 
Religious   liberty,    i.    403. 
Roman    Catholic    Church,    relation 

of,  to  the  state,  i.  403. 
Sanitation,    i.    115,    127. 
See  also   Central  America. 
Night-schools,     evangelical,     i.     458- 

461,    485-6. 
Non-Christian    religions,    temples   of, 

i.    183. 
Normal    school    education — evangeli- 


INDEX 


541 


cal,    i.    444-5.    481-3.    518-520,    »■ 
151-2;    state,   i.    113,    41 1-4;    wom- 
en, i.   444-5.   ii-    I59- 
Normal    schools: 

Coeducation  in,  ii.   143. 
Evangelical,      i.      444-5.      518-520; 
aims   of,    i.    519;    importance   of, 
i.     519,     549;     students     in,     ii. 
^  151-2. 
Need  of,  i.    113. 
State,  i.  41 1-4. 
Nurseries,   ii.    177-8. 
Nurses,  visiting,  ii.    184-5,   203,  206. 

O 

Occultism,  i.  82.    See  also   Religion. 
Occupation,     missionary.       See     Re- 
port  of   Commission   I    on    Survey 

and    Occupation,    i.    39-235;    table 

of  contents,  i.  41-4. 
Occupation: 

Concentration  and  diffusion,  i. 
145-6,   213,  228,  339. 

Cooperation  in,  interdenomina- 
tional— instances  of,  iii.  130-1; 
need  of,  i.  493. 

Definition    of,    i.    186-7. 

Delimitation  of  territory.  See 
Delimitation   of  territory. 

Haphazard,   i.    228. 

Necessary  measures  for  further- 
ing, i.    195-6. 

Overlaoping  and  overlooking,  i. 
165,    493,    ii.    437,    iii.    18-9,    24, 

^29. 

Overlooked  areas  and  peoples,  i. 
84-104,    159-185,    193-4,    213,   iii. 

Present  extent  and  future  require- 
ments of,  i.    153-189. 

Requirements  of  adequate,  i.  187- 
8,    194,    229-230,   ii.   440. 

Unit  of,  i.   230. 

See  also  Unfinished  task  and  Op- 
portunity. 
O'Higgins,   i.   63. 
Opportunities   in    physical    resources, 

undeveloped,    i.    53-8. 
Opportunity,   the   present — its   great- 
ness and  urgency  in  view  of: 

Accessibility,   i.    123-5,   231,   285. 

Collapse  of  faith,  i.  76-83,  212, 
224-5,  301-3,  343.  ii.  35,  i59- 
160,  iii.  381-4.  See  also  Reli- 
gion, status  of. 

Commercial  activity  attending 
the  opening  of  the  Panama 
Canal,  i.  57,  248,  ii.  353,  iii. 
96-7. 

Cults  and  fads  now  taking  hold, 
i.   231. 

Federated  injustice  and  unright- 
eousness,   iii.    132. 

Free  trade  in  spiritual  values,  i. 
210-234. 

Harmful  influences  of  foreigners, 
i.    75-6,    96-7,    154,   iii.   63. 

Immigration,  i.  72-5. 


Impending  industrial  revolution, 
i.  24S,  283-8,  ii.  130-3,  172,  201, 
214. 

Invitation  of  Latin  Americans  to 
share  in  a  task  too  large  for 
them  alone,  iii.    159. 

Moral  need,   i.    108,   i20-i,   470,  ii. 
_  .201-2,    256-9. 

New  political  freedom  in  parts  of 
Latin  America,  iii.  96. 

Possible  future  population,  i.  62, 
70-1. 

Religious  liberty,  i.  132-4,  231, 
263,    ii.    288-302. 

Right  to  an  open  Bible  and  in- 
tellectual  freedom,   i.    104-110. 

Significance  of  the  character  of 
Latin-American  civilization  to 
all  mankind,  i.    190-1,  210. 

Social  needs,   i.    111-122. 

Spiritual  neglect,  i.  155-7,  167, 
175.  178-9,  181,  212-3,  225,  226, 
360,  ii.  137,  229,  238,  306-7, 
iii.    loi. 

Status  of  Roman  Catholicism,  i. 
76-83,  87,  90,  92,  97-8,  129, 
132-4,  212,  219,  224-5,  231,  263- 
5.  301-3,  326,  521,  iii.  51-2,  135. 

Total  lack  of  social  optimism,  iii. 
3S1-4. 

Unevangelized  populations,  i.  84- 
104. 

Unfinished  task,  i.  84-104,  159- 
185,    193-4,   213,   iii.   23. 

L'niversal    need,     i.     232-3,     245-6, 
326,   341,   343,   347,  361,   ii.   211, 
443- 
Opposition   to  evangelical  missions — 

crest    of,    passed,    i.    134;    by    the 

Roman   Catholic  Church,  i.   34,  ii. 

204-5,  292;  by  Jews,  i.   138. 
Opposition     to     the     Panama     Con- 
gress,   i.    24-S,    2y. 
Optimism — of   Jesus,    iii.    378-9,    385- 

6;      of      Latin-American      idealists 

and  litterateurs  gone,   iii.   380-4. 
Orientals   in   Latin   America,   i.    60-1, 

73,   102-3,   138,   151,   160,   170,   183- 

4,   217,   223. 
Orphanages — ^appeals     for,     i.      145; 

needed,    i.    173;    possibilities   of,    i. 

491-2,    ii.    207-8. 
Overlapping — evils    of,    iii.    zg;    co- 
operation as  a  means  of  avoiding, 

i.    493;    instances    of,    i.     165,    iii. 

24,     138,     154. 
Overlapping      and      overlooking,      i. 

165,   493,   ii-   437.   iii-    18-9,   24,   29; 

elimination    of,     essential    to    ade- 
quate   support   at   the    home   base, 

ii-    437- 
Overlooked  areas  and  peoples,  i.  84- 

104,    159-185,    193-4.    213,    iii.    23. 

See     also     Unfinished     task     and 

W'omen. 


Pagan      survivals — among      Indians, 


542 


INDEX 


i.  84-s,  87-97,  100-3,  103-4,  118- 
9,  215-6,  253-4,  ii-  231;  among 
Negroes,  i.  84-5,  217-8;  counte- 
nanced by  the  Roman  Catholic 
Church,  i.  87;  influence  of,  upon 
Roman  Catholicism,  i.  92. 
Panama : 

Cooperation,    iii.    154. 
Education — state,  i.  403,  404,  405, 
412,    ii.     145;    religious    instruc- 
tion in  state,  i.  403;  elementary, 
i.    403,    404,    405;    secondary,    i. 
412;  industrial,  ii.  145;  of  wom- 
en,  ii.    145. 
Independence,  winning  of,  i.  64. 
Indians — numbers  of,  i.  89;  spirit- 
ual   neglect    of,    i.    89,    ii.    204; 
evangelical  work  among  the  San 
Bias  Indians,   ii.   204-5. 
Missionary   work,    i.    160,    347,    ii. 
204-5;    cooperation    in    evangel- 
ism,   iii.     154;     number    of    so- 
cieties engaged  in,  ii.   362.    See 
also   Statistics. 
National  Institute  of,  meeting  at, 

i.    31. 
Overlapping  in,  iii.   138,   154. 
Religious   liberty,    i.    403. 
Roman    Catholic    Church,    relation 

of,  to  the  state,  i.  403. 
Sanitation,  i.  126. 
Unfinished  task,  i.  89,  ii.  204. 
Panama  Canal — the  achievement,  i. 
26;  acquisition  of  the,  i.  131; 
commercial  activity  attending  the 
opening  of  the,  i.  57,  248,  ii.  353, 
iii.  96-7;  influence  of,  on  Latin 
America,  ii.  353,  iii.  96-7;  influ- 
ence of,  on  immigration,  i.  62, 
73;  influence  of,  on  Panama  Con- 
gress, i.  3;  attracting  interest  in 
Latin  America,  ii.  439;  spiritual 
significance  of,  i.  248-346;  roiite 
traced  by  Aniceto  Menocal,  i.  52; 
delegates  inspect,  i.  31;  referred 
to,  iii.  128.  See  also  Canal  Zone. 
Panama  City — chosen  as  meeting- 
place  of  the  Congress,  i.  12;  ideal 
meeting  place,  i.  26;  local  com- 
mittee in,  i.  26. 
Panama   Congress: 

Address   of   welcome,   iii.    271-273. 
Addresses — devotional,      iii.      179- 

266;  evening,  iii.  267-428. 
"Attitude  and  Spirit,  Our,"  open- 
ing address   on,   iii.    183-196. 
Attitude   of,   defined,   i.    16,    18-19. 
Bulletin   of,   i.   22. 
Business   committee,   i.    28-29. 
Daily  Bulletin,  i.  30. 
Delegates  and  visitors  to,  iii.   453- 

462. 
Evidence   of   unity,    in,   i.    313. 
History  of,  i.   3-37. 
Interpretation  of  its  processes  and 

imperatives,  ii.   449-452. 
Interpretation    of,     to     the    home 

base,   ii.    452. 
Leadership  of,  i.  28. 


Liberty  of  speech  at,  i.  30. 
May    mark    beginning    of    epoch- 
making  cooperation,  iii.   71. 
Meeting-place,   i.    11-12,   26-27. 
Minutes   of,  iii.   431-452. 
Name  of,   decided  upon,  i.    17. 
Needed     to     promote     cooperation 

and  unity,  iii.    17. 
Opposition  to,   i.   24-5,  27. 
Opportune    time    of    meeting,    iii. 

96. 
Postponement  requested,  i.   25. 
Records  of,   iii.   429-452. 
Reflex  influences  of,   i.   33. 
Results    hoped    from    the,    iii.    85- 

6,    89-90. 
Sessions  of,  i.  26-32. 
Unofficial  meetings  of,  i.  32. 
Panama-Pacific   Exposition,  i.   3. 
Panama   Railroad,   i.    32. 
Pan-American       conferences — impor- 
tance of  published  proceedings  of, 
iii.    61. 
Pan-American       relations — and      the 
Panama    Congress,    i.    3 ;    Mexico 
and,   i.    131;    influence   of,   on   mis- 
sions, i.  216;  need  of  infusing  the 
spirit    of    Christ    into,    i.    234;    en- 
larging    impulses     from,     i.     248; 
need    of    developing   and    strength- 
ening, ii.    188,   353. 
Pan-American     Scientific     Congress, 

i-   3,   ii-   397- 
Pan-American    Society,   iii.    60. 
Pan-American   solidarity,  growth  of, 

i.  67. 
Pan-American   Union — helpful   influ- 
ences of  the,  i.    130,  ii.   353,   371, 
397;   important  help  given  by  the, 
to    missionaries,    iii.    60-1;    publica- 
tions   of    the,    ii.    372,    397;    stere- 
opticon  slides  obtainable  from  the, 
ii.    409. 
Papal  concordats,  i.  425. 
Paraguay: 

Accessibility,   i.    125,    i8o. 
Area,   i.    58,   180. 

Education — evangelical,  i.  96,  440; 
state,    i.    403,    405,    ii.    146;    reli- 
gious    instrviction     in     state,     i. 
403;     elementary,     i.     403,     405; 
secondary,     ii.     146;     higher,    ii. 
146;  industrial,  needed,  i.  96. 
Government — cooperation     of    the, 
in    evangelical    missions    to    the 
Indians,   i.   96,  97,  iii.   57. 
Independence,  winning  of,  i.  64. 
Indians — preponderance  of,  i.  251; 
spiritual    neglect    of,    i.    95-100, 
155,    180-1;    evangelical   missions 
among,     i.     95-100,      181,     440; 
Roman  Catholic  missions  among, 
i-   55.   97-8,    180,   263. 
Irreligion,    i.    180-1. 
Missionary   force,    i.    181;    number 

of  societies,  ii.  362,  iii.   73. 
Missionary    work,    i.    95-100,    180- 
181,   440,   iii.    57.     See   also   Sta- 
tistics and  Education  (above). 


INDEX 


543 


Overlooked    areas   and    peoples,    i. 

95-100,    180-1. 
Products,    i.    55. 

Population,    i.    251,    iii.    73;    ana- 
lyzed,  i.    68. 
Religious  liberty,  i.  403,  ii.   291. 
Roman    Catholic    Church — relation 
of,  to  the  state,  i.  403;  missions 
of    the,    i.    95,    97-8,     180,    259, 
263. 
Sunday-school       membership,       ii. 

362. 
Unfinished   task,    i.    95-100,    180-1, 
223. 
Parana   River,    i.    56. 
Parochial      schools — evangelical,       i. 
434.   437-8,   454;    Roman   Catholic, 
i.   424. 
Payta,  Peru,  doctor  compelled  to  flee 

from,   i.    115. 
Peace,   influence    of   women   toward, 

ii.    124-6. 
Pearson,    Dr.    Karl,    quoted,   i.    71. 
Pedagogy,   i.   443,   483,   488. 
Penzotti,     Rev.     Francisco,     persecu- 
tion   of,    ii.    288. 
People's   Institutes,    i.    295-296,    459- 

460. 
Pepper,      Charles     M.,     quoted,     ii. 

^37- 
Periodicals,     evangelical,     published 
in   Latin   America,   ii.    37-46,    72-3; 
numbers   of,   in   various  countries, 
iii.     73-4;     lack    of    economy    and 
plan    at    present,    i.    166,    iii.    73-4; 
need    for,    i.    83;    union,    instance 
of,    i.     218.      See    also     Magazines 
and    Evangelical    literature. 
Persecution — for       distributing      the 
Bible,    i.    137,    216,    219,    ii.     16-7, 
288-290;      of      evangelical      Chris- 
tians, i.  223,  ii.  242-3,  334;  Roman 
Catholic    Church    losing   its    power 
of,   i.    137,   ii.    297. 
Personal     work — promotion     of,     ii. 
409;    by   missionaries,    i.    350-1,    ii. 
251-2,   iii.    168,    174,    176. 
Peru: 

Accessibility,  i.    170-2. 

Area,  i.  58,  170,  221. 

Bible    distribution,    ii.    16,    288. 

Brigands,    i.    124. 

Climate,    i.    221. 

Commerce,  i.    55,   57. 

Cooperation,  plans   for  future,   iii. 

8S-7. 
Delimitation  of  territory,  in.  26-7. 
Education — -evangelical,  i.  431, 
432,  446,  476,  ii.  148;  coopera- 
tion in  evangelical,  iii.  38; 
Roman  Catholic,  i.  141,  380, 
421,  423;  state,  i.  388,  400,  403, 
405,  406,  407,  410,  ii.  143-4; 
centralization  of  administration 
in  state,  i.  113;  religious  in- 
struction in  state,  i.  403;  tem- 
perance instruction,  ii.  253; 
school-buildings  rented  for  state, 
i.    113;   elementary,   i.   400,   403, 


405,  406,  407,  410;  secondary, 
i.  446;  higher,  i.  380,  419,  ii. 
142;  normal,  i.  113.  .i73.  ii-  140. 
143;  women,  i.  173,  ii.  i43i  144! 
percentage  of  population  in 
school,  i.  112. 
Evangelical  church — witnessing 
power  of,  i.  150;  discipline,  iii. 
41;  membership,  iii.  41;  com- 
mon name  for  national  in- 
digenous, iii.  87;  requirements 
respecting    church    buildings,    i. 

32. 

Fertility,  1.   55. 

Foreigners,    i.    73. 

Geographical    features,   i.    221. 

Government,  cooperation  of,  with 
evangelical  missions,  iii.   57. 

Imm.igration,   i.    60-1. 

Independence,    winning    of,    i.    64. 

Indian   presidents   of,   i.   69. 

Indians — a  great  asset,  i.  171; 
spiritual  neglect  of,  i.  91-2,  93- 
4,  117,  155,  171-3.  221,  ii.  136, 
137;  pagan  survivals  among,  i. 
253;  preponderance  of,  i.  251; 
evangelical  missions  for,  i.  171- 
3;  claim  of,  on  evangelical 
Christians,  i.  221;  inadequate 
work  for,  i.  155;  Roman  Catho- 
lic missions  among,  i.   91. 

Inquisition,   ii.    289. 

Intemperance,  ii.  253;  warfare 
against,  i.    118-120. 

Literature,  cooperation  and  pro- 
duction of  evangelical,  iii.  33; 
Rationalistic,   i.    80. 

Missionary  force,  i.  172,  221,  iii. 
26-7;  number  of  societies,  ii. 
362,  iii.  73;  distribution  of  the, 
i.   221. 

Missionary  work,  i.  170-3,  221,  ii. 
148,  167,  185,  288,  289,  327-8, 
iii.  26-7,  33.  41,  53,  57.  85-7; 
attitude  toward,  i.  135-6-  -J^^ 
also  Statistics  and  Education 
(above). 

National  Temperance  Society,  i. 
120. 

Overlooked  areas  and  peoples,  i. 
91-2,   171-3,  iii.  27. 

Population,  i.  58,  170,  iii.  73; 
analyzed,  i.  68,  170. 

Products,   i.    55. 

Public  health,  i.   114-5. 

Religious  liberty,  i.  132,  221,  403; 
struggle  for,  ii.  288,  289-290, 
291-2,   294. 

Roman  Catholic  Church — opposi- 
tion to  the,  81;  losing  hold, 
i.  80;  relation  of,  to  the  state, 
i.  132,  403;  situation  of,  i.  80-1, 
132;    cooperation    with    the,    iii. 

53- 
Salaries   of   workers,    111.    41. 
Sanitation,  i.    127. 
Social   morality,    ii.    232. 
Unfinished  task,  i.   170-3,  221. 
Universities,    i.    172,    419-420, 


544 


INDEX 


Women,  ii.    13 1-2,   166. 

Y.  W.   C.   A.  needed,  ii.    167. 

Pessimism — crisis  before  the  church 
due  to,  i.  77;  of  modern  Latin- 
American  idealists  and  littera- 
teurs,  iii.    380-4. 

Pezet,  Don  Federico  Alfonso, 
quoted,   i.   429-430. 

Philanthropic   schools,   i.   435-7. 

Philanthropic  work  of  Christian  mis- 
sions as  means  of  upbuilding 
indigenous  churches,   i.    144-5. 

Philosophy — irreligious,  i.  302-3; 
pessimism  predominant,  iii.  380- 
384;  foreign  influences  upon,  i.  251- 
2,  302,  306,  307;  Christianization 
of,  i.  305-9;  theology  has  small 
place  in,  i.  342;  missionary's  study 
of  the  history  of,  i.  323;  bibliog- 
raphy of  books  in  Spanish  on,  ii. 
64.  See  also  Pessimism,  Rational- 
ism, Religion,  and  addresses,  iii. 
290-304. 

Photographs,  use  of,  in  creating  in- 
terest in  missions,  ii.   395-6. 

Photography,  efficient  use  of,  ii. 
412-3. 

Plata,  Rio  de  la — cities  on  the,  i. 
73 ;  survey  of  the  situation  in  the 
valley  of  the,  i.   222. 

Playground    movement,    i.    458,    iii. 

„58. 

Poetry,  characteristics  of  Latin- 
American,  ii.  loi;  idealism  of,  i. 
271-2,  iii.  379-80;  idealism  of, 
gone,   iii.   380-4. 

Policy,  missionary.  See  Missionary 
policy. 

Political  idealism,  i.  47-8,  252,  269- 
273;  religious  background  of,  i. 
315;  a  common  bond  between  the 
Americas,  i.  312-3;  social  pessim- 
ism of  modern,  iii.   381-4. 

Political  inheritances  of  Latin  Amer- 
ica, i.  62-7,  246-7,  252,  266-273; 
isolation,  i.  266-9;  democratic 
idealism,  i.  269-273;  struggle  for 
freedom,  ii.  123;  Spanish,  i.  252, 
257,    429-431. 

Political  isolation,  i.   266-9. 

Political  problems,   unsolved,  i.   65-6. 

Political   stability,   i.    52,   64-5. 

Politics,  passion  for,   i.   52. 

Popular  education — t  r  a  d  i  t  i  o  n  s 
against,  i.  401;  handicaps  to,  i. 
431;  indifference  of  Roman  Catho- 
lic Church  to,  i.  402;  leaders  com- 
mitted to,  i.  52;  ideals  of,  i.  429- 
431;  Christian  obligation  to  pro- 
vide,   i.    1 1 1-4. 

Population,  i.  47,  58,  iii.  72-3;  by 
languages,  i.  127;  by  races,  i.  67-8; 
of  capitals,  i.  123;  possible  future, 
i.  62,  70-1;  racial  basis  of,  i.  249- 
250,  {See  also  Racial  inherit- 
ances) ;  rate  of  world's  growth  of, 
i.  284;  room  for  surplus,  i.  58- 
62;  sparseness  of,  i.  58,  59.  See 
also   the   various   countries. 


Porto  Rico: 

American   occupation,   i.   67,    131. 

Area,  i.    164. 

Commerce,   i.    55. 

Conferences  and  conventions,  in- 
terdenominational,  iii.   49-50. 

Cooperation — present,  i.  164,  218, 
ii.  323,  324-5.  iii.  is;  planned, 
iii.    87-9. 

Delimitation  of  territory,  iii.  13, 
27-9,   129. 

Education — evangelical,  i.  443, 
448,  457,  458,  461,  483,  484. 
492,  496,  iii.  39;  cooperation  in 
evangelical,  i.  492,  iii.  39; 
Roman  Catholic,  i.  422;  state,  i. 
403;  religious  instruction  in 
state,  i.  403;  elementary,  i.  403; 
secondary,  i.  443,  448;  indus- 
trial, i.  448,  483,  484;  theo- 
logical, i.  457-8;  coeducation,  i. 
496;  percentage  of  population 
in  school,  i.   112. 

Evangelical  church — s  p  i  r  i  t  u  a  1 
state  of,  i.  149-150;  strength 
of,  ii.  322;  statistics  of,  i.  218; 
membership  and  discipline,  iii. 
41 ;  strong  feeling  for  a  national 
indigenous,  iii.  65,  66;  common 
name   for,   iii.   89. 

Evangelical  Union  of  Porto  Rico, 
iii.  142-3;  constitution  of,  iii. 
109-110. 

Federation  of  evangelical  churches 
in,   iii.   34. 

Fertility,  i.   53. 

Foreigners   in,   i.    72. 

Government — stability  of,  i.  64- 
5 ;  cooperation  of,  with  evan- 
gelical missions,  iii.   57. 

Influence  of,  on  Venezuela,  i. 
138. 

Literature — cooperation  in  produc- 
tion of,  i.  218,  iii.  34;  central 
depository    for,    iii.    34. 

Missionary  force,  iii.  28;  num- 
ber    of    societies,      ii.    363,    iii. 

73- 
Missionary  work,  i.    164,   218,  266, 
ii.    184-85,   213,   322-3,   324-s,   iii. 

27-9,  33-4.  41,  49,  53-4,  57, 
66,  87-8,  142-4.  Sec  also  Edu- 
cation, evangelical  (above), 
and  Statistics  and  education 
(above). 

Population,  i.  59,  164,  iii.  73; 
analyzed,   i.   68. 

Products,   i.    55,    485. 

Religious  liberty,   i.   403. 

Roman  Catholic  Church — situa- 
tion of  the,  i.  79,  iii.  364-5; 
relation  of  the,  to  the  state,  i. 
403;  influence  of  evangelical 
missions  on  the,  iii.  364-5. 

Salaries  of  evangelical  workers, 
iii.   41. 

Sanitation,   i.    126. 

Unfinished   task,   i.    164,   218. 

Union  seminary,  i.  457-8. 


INDEX 


545 


Positivism,  i.  82.  See  alio  Ration- 
alism and  Philosophy. 

Prayer — new  meaning  possible  in 
Latin  America,  i.  279;  as  a  uni- 
fying force,  ii.  450-1,  iii.  91 -s; 
as  effective  cooperation,  iii.  92-5; 
in  the  church  in  the  field,  i.  279, 
ii.  243-4,  318;  enlistment  of  in- 
tercessory, for  Latin  America,  ii. 
444-5;  methods  employed  to 
promote,  ii.  373-6;  refle.x  in- 
fluence of  intercessory,  iii.  94-5; 
reasons  for  urging  united  inter- 
cessory prayer,  iii.  92-5;  at  the 
Panama  Congress,  i.  30-1;  Christ's 
last  prayer,  iii.   96. 

"Preeminence  of  Christ,  The,"  ad- 
dress on,  iii.   197-204. 

Prejudice — against  evangelical  mis- 
sions, i.  134-8;  against  people 
from  Protestant  countries,  i.  129; 
education  as  a  means  of  over- 
coming,  i.   468. 

Prensa,   La,   i.    50. 

Preparation  of  missionaries.  See 
Missionaries,  preparation  of,  and 
Board  of  Missionary   Preparation. 

"Price  of  Leadership,  The,"  address 
on,   iii.   330-340. 

Priests,  i.  92,  93.  See  also  Roman 
Catholic  Church. 

Primary  education.  Sec  Elementary 
education. 

"Principles  and  Spirit  of  Tesus 
Essential  to  Meet  the  Needs  of 
our  Time,  The,"  address  on,  iii. 
361-8. 

"Principles  and  Spirit  of  Jesus 
Essential  to  Meet  the  Social  Needs 
of  our  Time,  The,"  address  on, 
iii-   369-386. 

"Problems  of  Latin-American  Wom- 
anhood in  the  Home,"  address  on, 
iii-   350-7- 

Products,  the  principal,  of  Latin 
America,   by  countries,   i.    53-6. 

Program — need  of  a  continental,  i. 
228;  need  of  a  comprehensive,  i. 
187-8;    needed    for    all    classes,    i. 

'94-  ... 

Proselyting — evangelical  missions  in 
Latin  America  not  proselyting,  ii. 
301,   440. 

Protracted    meetings,    ii.    249-250. 

Public  benevolent  institutions,  dis- 
crimination in,  against  non- 
Roman   Catholics,  ii.   294. 

Public  worship,  i.  281,  ii.  248,  259- 
260,  289,  290,  291,  297,  307;  at- 
tendance on,  ii.   243. 

Publicists,  influence  of,  in  shaping 
opinion  regarding  Latin  America, 
ii.   396-8. 

Publicity  of  missions,  ii.  388,  416-7, 
441-2;  interdenominational  co- 
operation in,  iii.  70;  interdenomi- 
national bureau   for,  iii.    102. 

Publishers  of  Spanish  and  Portu- 
guese publications,  ii.  61-2. 


Q 

Qualifications  of  missionaries,  i.  215, 
317-321.  351.  473.  555.  iii-  92-3. 
163-178,  passim;  findings  of  Com- 
mission II  concerning,  i.  327. 
guesada,  Ernesto,  i.  49. 
_uestionnaires  of  the  commissions 
—sent  out,  i.  15.  See  also  the 
various  commissions,  tables  of 
contents. 

Quichua  Indians — descendants  of 
the  Incas,  i.  92;  the  Bible  par- 
tially in  the  language  of,  ii.  97; 
spiritual  neglect  of,  1.  92,  155-6. 

Quito — Bible  distribution,  ii.  16; 
province   of,   i.    64. 


Race — of  the  future,  i.  67-71,  251; 
conditions  of  fusion,  i.  71.  See 
also  Racial  inheritances  and  Im- 
migration. 

Race  prejudice,  i.  69-70. 

Races — social  relations  of  the,  i.  70; 
treatment  of  backward,  i.   117-8. 

Racial    complexity,    i.    249-251,    400. 

Racial    distribution,   i.    67-9. 

Racial  inheritances  of  Latin  Amer- 
ica, i.  67-9,  72-4,  128,  250,  252, 
ii.  229;  Indian,  i.  67-70,  72-4,  84- 
102,  103-4,  214,  220-1,  225-6,  245- 
251,  ii.  136-7,  229;  Spanish,  i. 
249-251,  ii.  128;  Portuguese,  i. 
249-251;  Negro,  i.  102,  218-9,  223- 
4,  ii.  230;  Moorish,  ii.  128,  230; 
Asiatic,  i.  102-3,  160,  183-4,  217. 

Racial  relations,  as  a  factor  de- 
termining the  task,  i.    128-132. 

Racial  superiority — assumption  of, 
by  foreigners,  i.   130-1. 

Railroads,  i.   123-5;  mileage,  i.  56. 

Ramirez,    Sr.    Gonzalo,   i.    66. 

Rankin,  Melinda,  ii.  115-7;  quoted, 
ii.  214. 

Rationalism,  i.  77-83,  passim,  154, 
212,  224,  231,  233,  234,  354,  521, 
ii.  26;  prevalence  of,  i.  232-3; 
French  influence  upon,  i.  252.  See 
also  addresses,  iii.  290-304,  Phil- 
osophy and  Religion. 

"Reality  in  Religion,"  address  on, 
iii.    227-236. 

Reclus,  quoted  on  population,  i.   62. 

"Recovery  of  the  Apostolic  Con- 
ception of  God,  The,"  address  on, 
iii.    244-252. 

Red  Cross  Society,  i.   117. 

Redemptionists,  Order  of,  i.  396; 
mission  of  the,  i.    103. 

"Reductions,"  i.   263.  _ 

Reflex  influence  of  missions,  ii.  356, 
.137,  439.  446,   iii.    132. 

Reflex  influence  of  the  Panama 
Congress,    i.    33. 

Reformation,  The,  i.  323,  iii.  51, 
127;  analogy  with,  i.  148-9;  needed 


546 


INDEX 


in  Latin  America,  i.  140,  iii.  149- 
150,  361,  364-s;  influence  of, 
toward  denominationalism,  iii. 
17-8. 

Reforms,  attitude  of  missionaries 
toward,  ii.   299-300,  441,  iii.    156-7. 

Regional  conferences,  i.   23,  24. 

"Religion,  Reality  of,"  address  on, 
iii.   227-236. 

Religion,  status  of,  in  Latin  Amer- 
ica— among  the  educated  classes, 
i.  76-83,  192,  211-2,  232-3,  247, 
301-3,  ii.  238-9;  among  foreigners, 
i.  74-5,  102-3,  153-5,  217,  227; 
among  Indians,  i.  84-5,  87-97,  100- 
2,  103-4,  1 18-9.  155-6,  192.  212-3. 
214,  215-7,  225-7,  253-4,  ii-  136-7. 
204-5;  among  Negroes,  i.  84-5, 
102,  103,  217-8,  218-9;  among  stu- 
dent classes,  i.  157,  212,  224-5, 
247;  by  areas,  i.  79-83,  85-104, 
149-152,  159-185,  214-224;  Chris- 
tian Science,  ii.  33;  cults,  i.  79, 
80,  ii.  33;  evangelical  Christianity, 
i.  134-8,  148-152,  159-185,  19.3-4. 
215-227;  265-6,  337-8,  ii.  240-7, 
249-251,  253-260,  261-4,  268-273, 
304-311,  iii.  51-2,  166;  Hinduism, 
i.  160,  183;  Mohammedanism,  i. 
160,  183;  morality,  i.  120-2,  ii. 
134,  231-3,  237,  252-3,  {See  also 
Social  morality) ;  Mormonism,  ii. 
33;  pagan  survivals,  i.  84-5,  87- 
97,   100-2,    103-4,    118-9,   215-6,  217- 

8,  253-4,  ii.  231;  Roman  Catholic- 
ism, i.  76-83,  87,  90,  92,  97-8,  129, 
132-4,  212,  219,  224-s,  231,  263- 
5.  301-3.  326,  521,  iii.  51-2,  135, 
141,  (See  also  Roman  Catholic 
missions) ;  Spiritism,  i.  79,  80,  ii. 
27,  33-  See  also  Philosophy,  Pes- 
simism. 

Religion  leads  to  immorality,  belief 
that,    iii.    59. 

Religious  inheritances  of  Latin 
America — foreign  influences,  i. 
154,  252,  iii.  35;  Roman  Catholic, 
i.  77-8,  129,  215-6,  222,  252,  254- 
265,  338,  ii.  230-3,  257-9,  259-260, 
288-290,  iii.  51-2,  166;  pagan  sur- 
vivals, (See  Pagan  survivals) ; 
prejudice  against  evangelical  Chris- 
tianity, i.  135-8;  immigration,  i. 
74-5;  missionaries  need  to  know 
the,  i.  249,  322-3,  339-340;  mis- 
sionary message  must  be  adapted 
to  the,  iii.   158. 

Religious    instruction,    i.    402-3,    448- 

9,  461-3,  474,  489,  498,  509,  525, 
550,     567;     laws     relating     to,     ii. 

293-4- 
Religious  liberty — present  degree  ot, 
i.  216,  219,  221,  222,  231,  263,  ii. 
288-9,  290-302,  passim;  struggle 
for,  ii.  28S-290,  291-2,  294;  gradual 
recognition  of  the  principle  of,  i. 
263;  as  a  factor  determining  the 
task,  i.  132-4,  231;  the  right  to, 
i.   104-5. 


Religious    prejudices    against    evan- 
gelical  missions,   i.    134-8. 
Religious   worship.     See   Public   wor- 
ship. 
Renaissance    in     Latin    America,    i. 

487. 
Reports    of     Commissions.      See    the 

various  commissions. 
Republics.      See     Historical     inherit- 
ances   and    Inheritances,    and    the 
various  countries. 
Resolutions — at     Edinburgh     regard- 
ing   Latin    America,    i.    7-8;    con- 
cerning   attitude    of    the     Panama 
Congress,    i.    16;    concerning  spirit 
of  the   Panama  Congress,   i.    i8-g; 
calling     for    a    continuation    com- 
mittee,  i.    34-6,   iii.    448-9. 
Resources — of   the   church,   sufficient 
for    the    task,    ii.    452;    of    Latin 
America,  i.   53-8. 
Revolutions,    i.    64-5.     See    also    the 

various  countries. 
Rio  de  Janeiro — commercial  inter- 
ests in,  i.  57;  considered  as  meet- 
ing-place for  the  Congress,  i.  11- 
2;  education,  ii.  140,  144,  148, 
150;  seminary  in,  i.  455;  Faculty 
of  Medicine  of,  i.  51;  harbor  of, 
i.  52;  image  of  Christ  in  gilded 
casket  in,  iii.  141 ;  regional  con- 
ference in,  i.  24;  sanitation,  i. 
51,  126;  physical  education,  i. 
117;  work  for  sailors  in,  i.  145; 
union  church  in,  iii.  64;  union 
evangelical  hospital  in,  iii.  135. 
Ritual    in    evangelical    churches,     ii. 

248.    See  also  Public  worship. 
Rivers,  i.   124-5. 
Rockefeller     Foundation,     attacking 

hookworm,    i.    115. 
Robinson,    C.    H.,   quoted,    i.    265. 
Roman     Catholic    Church    in    Latin 
America,   The : 

Assumed  to  be  type   of  all   Chris- 
tianity, i.   353. 
Attitude    of    missionaries    toward, 
i.    327-8,   344-8,   ii.    1 16-7,   iii.    12- 
3,   43,    51-4.    76-7- 
Attitude  of  public  officials  toward, 

ii.    296. 
Attitude     of — toward     Bible     dis- 
tribution,   ii.     16-7,     18;    toward 
civil    marriage,    ii.    293;    toward 
evangelical    missions,    i.    134,    ii. 
204-5,   292. 
Belittles    evangelicaj    missions    be- 
cause    of     denominational     divi- 
sions, iii.  25,  29,  65,  74-5. 
Claims     upon     evangelical     Chris- 
tians to  labor  side  by  side  with, 
i.    104,    129,   ii.   438,   iii.    52. 
Conformity     to     the     rites     of — in 
baptism,  i.   80,  83,  92,   103,   181; 
confession,    i.     81,    82,    222;     in 
burial,    i.    79,    83,    92;    in    mar- 
riage, i.  79,  80,  83,  92,  133,  181. 
Conversions  to,   a   wholesale   proc- 
ess,   i.    215,    262-j. 


INDEX 


547 


Cooperation  of  evangelical  mis- 
sions with,  iii.  12-3,  51-4,  76-7, 
131-2.   134.   135-6,   159- 

Countenances — lotteries,  i.  122; 
pagan  practises  among  the  In- 
dians, i.  87,  253-4. 

Defections  from,  i.   264,  301. 

Different  from  the  Roman  Catholic 
Church  in  Protestant  countries, 
i-   322-3,   350,   351-2,   ii.   438. 

Educated  classes  and,  i.  301-3. 
See   also   Religion. 

Educational  activities  of,  i.  418- 
425.  See  also  Roman  Catholic 
missions. 

Evangelistic    note    lacking,    i.    140. 

Excommunication  for  attending 
evangelical    meetings,    ii.    251. 

Exploitation  of  the  Indians,  i.  91, 
93- 

Formalism  of,  makes  evangelical 
simplicity  seem  cold,  i.  281. 

Helpless  before  rationalism,  i. 
303. 

Hierarchy,   i.   262. 

High  cost  of  marriage  in,  ii.  232-3. 

Historical  background  of,  i.  254- 
263. 

Hold  of — upon  Latin  America,  ii. 
251,  352;  admitted  lost,  by  some 
of  its  priests,  ii.  43S ;  upon  in- 
tellectual aristocracy,  lost,  i. 
157,  180,  303;  upon  the  women, 
i.  77,  222,  ii.  128,  164,  167,  185- 
6,   201,   205. 

Images,  i.   363-4,  iii.   141. 

Inadequate  accommodations  of,  i. 
82. 

Inadequate  conception  of  sin,  ii. 
231-2. 

Indifference  to  education  of  the 
masses,  i.   402. 

Influence  of  evangelical  missions 
upon,   i.    530,    ii.    322,   iii.    364-5. 

Influence  of  Protestantism  upon, 
i.  35,  ii.  98,  iii.  361.  See  also 
Reformation. 

Influence  of  Spain  upon,  i.  254-6, 
268.    _ 

Inquisition,  i.  yy,  no,  261,  262, 
268,  313,  323,  ii.   10,  289. 

Laymen  not  given  a  chance  in,  i. 
no. 

Medieval,  of  Spain,  transplanted, 
i.  261,  265. 

Militant  fanaticism  and  ecclesias- 
tical ambition,  i.   260-2. 

Mingled  devotion  and  violence  of 
its   policy,    i.    256-8. 

Missionaries,  evangelical — attitude 
of,  toward,  i.  327-8,  344-8,  ii. 
116-7,  ii.  12-3,  43.  51-4,  76-7; 
need  to  know  the  history  of, 
i.    322-3,   iii.    166-7,    176. 

Modernist  movement  in,  i.  y/. 

Neglect  of — toward  the  Indians, 
i.  87,  88,  90,  97-8;  in  social 
problems,   i.    122,   282,   354-5. 

Organization,   i.   262. 


Pagan  influences  upon,  i.  92,  215- 

6.    Sec   also   Pagan   survivals. 
Persecuting  power  of,  lost,  i.  137, 

ii.    297. 

Political     institution,     the    church 

as  a,  i.  78,  344-5.  402-3.  iii.  135. 

Political   power   of,   ii.   288-294;   as 

state  church,  i.  263,  403,  ii.  291. 

Prerogatives    and    exemptions    of, 

i.   263-4.  .      , 

Present     occupancy     nominal,      i. 

263-5,  ii-  438. 
Priests — proportion  of,  to  the 
population,  ii.  438;  decreasing 
number  of,  i.  93;  character  of 
the,  i.  92;  attitude  of  the  people 
toward  the,  i.  81,  82-3,  92, 
215-6. 
Reformation,    profited    little    from 

the,   i.    yy,   iii.    361. 
Religious     inheritances     of     Latin 
America  from,  i.   77-8,   129,  215- 
6,     222,     252,     254-265,     338,    ii. 
230-3.     257-9,     259-260,    288-290. 
Religious    liberty   and.     See    Reli- 
gious  liberty. 
Responsible    for    religious    destitu- 
tion, i.   264-5. 
Rights  denied  by,  i.   104-110. 
Social    gospel — overlooked    by,    i. 
122,    282,    354-5;    being    forced 
upon,  i.  355. 
Spiritual   state  of,   i.    263-5. 
State  support  of,  i.   133,  403. 
Status    of,    i.    76-83,    87,    90,    92, 
97-8,    129,    132-4,   212,   219,   224- 
5,    231,    263-5,    301-3,    3^6,    403, 
S2I,    111.    51-2,    135,    141. 
Sunday  observance,   ii.   257-8. 
Teaching  orders,  i.  423-4. 
Unity     of,      formal      rather     than 

spiritual,  i.  313-4. 
Universities  founded  by,  i.  379- 
381. 
Roman  Catholic  education,  i.  418- 
425,  544,  ii.  153-6;  aims  of,  i. 
268;  curriculum,  i.  422;  Depressed 
classes,  i.  418;  elementary,  i. 
421;  neglect  of,  i.  511;  emphasis 
in,  i.  419;  higher  education,  i. 
424,  (See  also  Universities); 
influence  of  evangelical  educa- 
tion on,  i.  468;  limitations  of,  i. 
268,  418-9;  masses,  i.  418; 
modern,  i.  418-425;  past,  i. 
418;  progress,  i.  418-425;  papal 
concordats,  i.  425;  parochial 
schools,  i.  424;  secondary,  i.  418- 
9;  statistics,  i.  419,  421,  422,  423; 
religious  instrviction,  i.  402-3,  498, 
550;  teaching  orders,  i.  396,  418, 
423-4;  theological,  i.  418-9,  (See 
also  Theological  education) ;  uni- 
versities, i.  380,  382-6,  396,  419- 
421;  women,  ii.  153-6. 
Roman  Catholic  missions,  i.  88,  90, 
91.  93,  94.  95,  98,  loi,  102-3; 
ardor  and  persistence  of  the  mis- 
sionary orders,  i.   258-63;   Domini- 


548 


INDEX 


cans,  i.  oo,  258,  259,  262,  420; 
early  in  Latin  America,  an  enter- 
prise of  the  Spanish  crown,  i.  254- 
8;  failure  of,  i.  265;  heroic  work 
of  early,  iii.  13;  Jesuits,  i.  90, 
180,  258,  259,  263,  268,  396,  419, 
420,  421;  little  prospect  of  exten- 
sion to  reach  the  depressed  classes, 
i-  87,  93,  97-98,  iii.  14;  Redemp- 
tionists,  i.  103,  396;  Salesian 
Friars,  i.   loi,  417. 

Roman  Catholics  in  Latin  America 
— attitude  of  laity  toward  evan- 
gelical missions,  iii.  14-5;  co- 
operation of,  with  evangelical  mis- 
sionaries, 51-4,  loi,  103,  131-2, 
159;  prejudices  of,  against  Prot- 
estant peoples,  i.  129;  prejudices 
of,    against    Protestantism,    i.    311. 

Romance,  lack  of,  in  missionary 
work  in  Latin  America,  ii.  352. 

Roosevelt,  visit  of,  i.  137,  ii.  354. 

Root,  Elihu,  i.  66;  visit  of,  i.  137, 
ii-  354;  quoted,  i.  283. 

Ross,  E.  A.,  cited,  i.  49,  iii,  119, 
120,  425,  ii.  127,  132,  133,  139, 
146,  iii.   77. 

Rousseau,  i.   302. 

Rowe,   Professor,  cited,   ii.    139. 

Rubber,  iniquities  of  the  trade  in, 
i.    125. 

Rural  churches,  i.   553. 


Salesian    Friars,    i.    loi,    417. 
Salvador: 

Education — ^Roman  Catholic,  i. 
422;  state,  i.  403,  405,  407,  ii. 
145;  religious  instruction  in 
state,  i.  403;  elementary,  i. 
40^,  405,  407;  women,  ii.  145. 
Immigration,  i.  60. 
Indians,    spiritual    neglect    of,    i. 

215. 
Missionary^   force,    number    of    so- 
cieties,   ii.    362. 
Missionary   work — reasons   for   in- 
adequate,     i.      215;      kind      of, 
needed,    i.    215.     See    also    Sta- 
tistics. 
Religious  liberty,  i.  403. 
Roman    Catholic    Church,    relation 

of,  to  the  state,  i.  403. 
Sanitation,   i.    115. 
See  also  Central  America,  through- 
out. 
San    Bias    Indians,    ii.    204-5. 
Sanitation,  i.  51,  126-7,  142,  ii.  301; 
cooperation    between    governments 
and  missionaries  in,  iii.  57;  prepa- 
ration of  missionaries  in,  iii.   167; 
need     of     magazine     for     women, 
featuring,  ii.   186-7. 
San    Juan,    regional    conference    in, 

i.    24. 
San  Martin,  i.   63,  66. 
San  Salvador.    See  Salvador. 
Santiago,  Chile,  i.  63;  education  in. 


i.  441,  ii.  144,  148,  152,  iss; 
regional  conference  in,  i.  24;  mis- 
sionary work  in,  ii.  249;  union 
theological  seminary  in,  i.  456-7; 
Instituto  Ingles,  i.  441;  morality 
in,  ii.  222;  University  of,  i.  420. 
Santo  Domingo — American  influ- 
ence, i.  219;  American  interven- 
tion, i.  67;  area,  i.  59,  161,  218; 
commerce,  i.  55;  evangelization 
from  Porto  Rico,  possible,  iii.  144; 
government,  stability  of,  i.  219; 
immigration,  i.  62;  missionary 
force,  number  of  societies,  ii. 
363,  iii.  73;  missionary  work, 
(See  Statistics) ;  overlooked  areas 
and  peoples,  i.  161-2;  population, 
i.  59,  161,  318,  iii.  73;  analyzed, 
i.  68,  218;  Roman  Catholic  mis- 
sions, early,  i.  259;  unfinished 
task,  i.  161-2,  218-9. 
Santos,  i.  126. 
Sao    Paulo — city    of,    i.    57,    ii.    149, 

150;  state  of,  i.  54,  73,   113. 
Sarmiento,  i.  66. 

Scholarships   similar   to    the    Rhodes 
scholarships    for     Latin    America, 
i.  229. 
Schools.  .S"^^   Education. 
Science — and  Christian  faith,  i.  576- 
7;  contributions  of  Latin  America 
to,  i.  50-1. 
"Science,   Contributions  of   Modern, 
to    the    Ideal    Interests,"    address 
on,  iii.  290-5. 
Scriptures.      See   Bible. 
Seamen's  societies,  i.   145. 
Secondary  education: 

Chiefly    in    private    institutions,    i. 

113- 
Coeducation,   ii.    142. 
Evangelical,    i.    443-450,    474-5,    ii. 
152,    179-180: 
Catalogs,   i.    449-450. 
Curricula,  i.  444-5. 
Language      of      instruction,      i. 

443-4- 
Normal     schools     for     girls,     i. 
„444-S-   . 
Origins,  1.  443. 
Popularity,  i.  443-4. 
Roman    Catholic,   i.   418-9,   421-3. 
State : 

Defects  of,  i.   393-4,  398. 
Curricula,    i.    394-5.    397-8- 
Foreign  influence  upon,  i.  294-5. 
Roman    Catholic    control    of,    i. 

396,    419. 
Statistics  of,  i.  396. 
Student  life,  i.  394. 
Systems  of,  i.   392-8. 
"Secret     of    the     Mighty     Work     of 
God,  The,"  address  on,  iii.   253-8. 
Secret  societies,  iii.   175. 
Self-government    of    the    evangelical 

churches,   ii.    233-6. 
Self-propagation    in    the    evangelical 
churches,  ii.   246-7,   262-272,  330-1. 
Self-support      in      the      evangelical 


INDEX 


549 


churches,  i.  147-8,  51 1.  S^S.  5S3f 
ii.  261-273,  308-9,  319-320,  327-8, 
330-1.  336,  iii.  146;  instances  of, 
i.  151,  475;  tithing  as  a  means  of, 
»•  .553- 

Seminaries,  theological — evangelical 
mission,  i.  454-8;  erected  by  the 
indigenous  church,  i.  151. 

Separation  of  church  and  state,  i. 
402-3,  ii.  297-300.  See  also  Reli- 
gious  liberty. 

Sermons  on  Latin  America,  ii.  377-8. 

Sex — education  regarding,  i.  120-1. 
See  also  Social  morality. 

Sin — inadequate  conception  of,  ii. 
231-2. 

Singing,  i.  363,  ii.  248,  259.  See 
also   Hymns. 

Skepticism,  i.  78,  79.  See  Rational- 
ism,  Religion,  and   Philosophy. 

Social  changes — religious  issues  of, 
i.  286-7;  rapid  and  dangerous,  i. 
287-8.  See  also  Industrial  revolu- 
tion. 

Social  gospel — an  essential  part  of 
the  evangelical  message,  i.  282; 
the  evangelical  churches  and  the, 
i.  283-300;  finding  of  Commission 
II  on,  i.  326;  overlooked  by  the 
Roman  Catholic  Church,  i.  122, 
282,  354-5;  essential  in  present 
world  crisis,  i.  354;  as  point  of 
contact  with  individuals,  i.  354- 
S;  defined,  i.  355;  danger  of  over- 
emphasizing, i.  356;  demonstrates 
Christianity,  i.  297-9.  See  also 
Evangelical  message. 

Social  grouping,  i.  69-70. 

Social  inheritances  of  Latin  Amer- 
ica, i.  69-70,  249-252,  ii.  20-1,  128, 
200-1,  iii.  136;  missionaries  need 
to  know  the,  iii.  165-6. 

Social  justice,  leaders  committed  to, 
i.  52- 

Social    legislation,     in    Uruguay,     i. 

65-  . 

Social  morality — campaign  for,  i. 
120-1;  conditions  of,  i.  108; 
double  standard  of,  i.  121,  ii. 
133-5;  helplessness  of  leaders  to 
restore,  i.  108;  raising  the  stand- 
ards of,  i.  470,  iii.  57;  responsi- 
bility of  the  Roman  Catholic 
Church  for  lack  of,  ii.  293;  suf- 
fering due  to  lack  of,  ii.  133-5. 
See  also  Morality,  Marriage,  and 
Divorce. 

"Social  Needs  of  our  Time,  The 
Principles  and  Spirit  of  Jesus 
Essential  to  Meet  the,"  address 
on,   iii.    369-386. 

Social  problems — application  of 
Christianity  to,  i.  11 1-122;  su- 
periority of  preventive  to  reme- 
dial solution,  i.  288-9;  neglect  of, 
by  the  Roman  Catholic  Church,  i. 
122,  282,  354-5- 

Social  service — the  religrious  value 
of,  i.  292-300;  an  integral  part  of 


the  missionary  program,  i.  292-4; 
as  preparation  for  the  gospel  mes- 
sage, i.  297-9;  training  workers 
for,  i.  466-7;  a  new  and  practical 
method  of,  i.  289-291;  for  and 
among  women,  ii.    192-3,   201-2. 

Social  standards  inherent  in  Chris- 
tianity,  i.   3I4-S- 

Social  survey  of  Montevideo,  i.  360. 

"Social  Work  for  the  Women  of 
Uruguay,"  address  on,  iii.  348-9. 

Socialism,  French  influence  upon, 
i.   252. 

Socialists  in  Argentina  combat  in- 
temperance,   i.    120. 

Societies,  missionary.  See  Mission- 
ary   societies. 

Souza,   de,   i.   259. 

South    America: 
Accessibility,   i.    285. 
Education — evangelical,      i.      432; 
Roman     Catholic,    i.     396,    418, 
419,   423;   state,   i.   395 ;   second- 
ary,   i.    396;    higher,   i.    419. 
Fertility,    i.    284. 
Foreigners   in,    i.    75. 
Indians,    ii.    136. 

Missionary    force — student    volun- 
teers among  the,   ii.    389;   num- 
ber  of   societies,    ii.    362. 
Missionary    work.     See    Statistics. 
Population,    density    of,    i.    284. 
Resources,   i.   53,   54,   55,   284. 
See   also   the   various   countries. 

South   American   Journal,    i.    57. 

Spanish    Honduras.     Sec    Honduras. 

Spanish    language.     See    Language. 

Speer,  Dr.  Robert  E.,  cited,  i.  317, 
322-3,   ii.    35,    277,    319. 

Spencer,  Herbert,  i.  302,  305,  314, 
iii.    290. 

Spiritism,  i.  79,  80,  ii.  27,  33.  See 
also  Religion. 

"Spirit,  Our  Attitude  and,"  ad- 
dress  on,    iii.    183-196. 

Spiritual  freedom,  claims  of  evan- 
gelical Christians  based  on  the 
ri^ht   to,    i.    104-110. 

Spiritual  life — of  the  evangelical 
church,  ii.  240-7,  (See  also 
Church  in  the  field) ;  literature 
for  developing  the,  needed,  ii. 
26-7. 

Spiritual  needs  of  Latin  America, 
(See  Opportunity) ;  portrayal  of, 
in  the  home  base,  ii.   404-6. 

Spiritual  neglect — of  the  educated 
classes,  i.  157,  225,  360,  ii.  238, 
306-7;  of  the  foreigners,  i.  155, 
178-9;  of  the  Indians,  i.  155-6, 
167,  17s,  181,  212-3,  226,  ii.  137, 
229;  or  the  student  classes,  i. 
157,  225.  See  also  Religion  and 
Opportunity. 

Star  and  Herald,  of  Panama,  quoted, 
i.    27. 

State   education : 
i.    278-417,    table    of    contents,    i, 
367-8. 


550 


INDEX 


Adapted   to   ruling  classes,   i.    378, 

.  392. 

Aims   of,   i.    390. 

Centralization  of  administration, 
i.     113,    378,    404- 

Coeducation,  i.  407,  n.  141-5. 
See    also    Coeducation. 

Control    of,    i.     113. 

Curriculum,  i.   399. 

Defects   of,   i.   408-410. 

Depressed  classes,  i.  379,  399; 
indifference  of  ruling  classes 
to,  i.  401;  indifference  of  Roman 
Catholic    Church   to,   i.    402. 

Differences  between  Latin  Amer- 
ican and  Anglo-American,  i. 
382-6,    413-4. 

Diversities  in  different  coun- 
tries,  i.    395-6. 

Elementary,  See  ElemfctHtary 
education. 

Foreign     influence     upon,     i.     376, 

^   380,   394-6. 

Higher  and  professional,  i.  378- 
392.  See  also  Higher  educa- 
tion   and    Universities. 

Industrial,    i.    399. 

Influence  of  evangelical  educa- 
tion  upon,   i.   481-3. 

Influence  of  missionaries  upon, 
ii.    176. 

Literary  rather  than  practical,  i. 
399,    429-431- 

Normal    school,    i.    411-4. 

Over-reliance    upon,    i.    487. 

Progress,    i.    399-400. 

Recruiting  evangelical  leaders 
from  state  schools,  ii.  280-2. 

Relation  of  evangelical  education 
to,    i.    507-9. 

Relation  of  the  Roman  Catholic 
Church   to,   i.   402-3. 

Religious    instruction    in,    i.    402-3. 

.Secondary  education.  See  Second- 
ary education. 

Student  life,  i.    390-2,   459,  iii.   59. 

Technical,   i.    414-7. 

Traditions  underlying,  i.  378-9, 
429-431. 

Universities.    See  Universities. 

Women,    ii.     152-3,     156-7. 
State,    separation    of   church    and,    i. 

■102-3,   ii-    297-300.     See   also    Reli- 
gious   liberty. 
Statesmanship,    growth    of,    i.    66-7. 
Statistics   of  evangelical  missions,   i. 

153: 

Edutational     statistics     by     coun- 
tries, iii.    500. 

Educational  statistics  by  societies, 
iii.    SOI. 

General   and   evangelistic  statistics 
by  countries,  iii.  472-3. 

General   and   evangelistic   statistics 
by   societies,    iii.    476-7. 
Stereopticon       lectures       on       Latin 

America,    ii.    400,    409. 
Strategy   in   missions.     See   Mission- 
ary strategy. 


Student  camps,  Y.  M.  C.  A.,  gov- 
ernment cooperation  with,  iii. 
58-9- 

Student  classes  in  Latin  America — 
American  Students'  League,  i. 
392;  Bible  study  classes,  i.  342; 
characteristics  of,  i.  224;  chiefly 
in  cities,  i.  123;  Christian  dormi- 
tories as  means  of  reaching  the, 
'•  558-9;  "Claims  of  Christ  on 
Thinking  Men,"  address  on,  iii. 
295-6;  (See  also  iii.  290-4,  297- 
304);  conference  for,  i.  360,  459; 
equipment  of,  for  general  useful- 
ness, i.  466-8;  evangelistic  cam- 
paigns for,  i.  358-9;  indifference 
of,  i.  354;  influence  of  mission 
schools  upon,  i.  465-6;  in  Peru, 
defend  evangelical  schools,  i.  136; 
international  student  federations, 
i.  392;  irreligion  of,  i.  82,  224, 
(See  also  Religion);  Latin -Ameri- 
can students  in  foreign  countries, 
i.  342,  475;  loyalty  to  each  other, 
i.  391-2;  necessity  of  reaching 
the,  i.  211-2;  need  of  coopera- 
tion in  reaching,  iii.  13-4;  need 
of  special  workers  among,  i.  157, 
225,  357;  no  organized  life  in 
universities,  i.  390-2;  number  of, 
iii.  13;  number  of  students  in 
Latin  America,  i.  224,  341 ;  pre- 
ponderant influence  of,  i.  224, 
392,  478;  recruiting  evangelical 
leaders  from  among  the,  ii.  280-2; 
scholarships  for  foreign  study,  i. 
229;  social  service  undertaken  by, 
i.  360;  spiritual  neglect  of  the,  i. 
157,  225;  unbelief  among  the,  i. 
80,  212,  521;  union  evangelical 
churches  for,  iii.  79,  80;  un- 
selfish service  of,  i.  342;  Young 
Men's  Christian  Association  and 
Young  Women's  Christian  Asso- 
ciation, i.  11,  144,  360,  521-2,  iii. 
56.  See  also  Educated  classes  and 
Missionary  method. 

Student   hostels,    i.    459,    iii.    59. 

Student  international  organizations, 
iii.    61-2. 

Student  life,  i.  390-2,  448-9,  459. 
iii.    59. 

Student  Volunteer  Movement,  li. 
389-392,   420-1,   iii.    71. 

Student  volunteers — enlistment  of. 
ii.  420-1,  number  of,  sent  to 
Latin  Am.erica,  ii.  389,  391;  train- 
ing of,  in  principles  and  practise 
of   cooperation,    iii.    103. 

Students  from  Latin  America  in 
foreign  countries,  i.  426-8,  522, 
544,  ii.  354;  numbers  of,  i.  426, 
544,  iii.  130;  an  adequate  pro- 
gram for  promoting  true  friend- 
ship among,  ii.  431-2;  agencies 
for  promoting  the  welfare  of,  i. 
342,  ii.  370-3;  Committee  to 
Promote  Friendly  Relations  among 
Foreign     Students,     i.     427,     544, 


INDEX 


551 


ii.  371,  408;  aid  to,  in  Great 
Britain  and  Europe,  iii.  134-5; 
means  of  helping  students  start- 
ing for  foreign  countries,  i.  342, 
ii.  407-8;  recruiting  evangelical 
leaders  from,  ii.  409,  iii.  130; 
public  addresses  by,  ii.  408-9; 
scholarships  similar  to  the  Rhodes 
scholarships  for,  i.  229;  women, 
ii.   203;   unbelief  among,   i.   247. 

Sucre,   1.    63. 

Sunday  observance,  ii.  252-3,  257-8, 
308,  iii.  89;  and  church  member- 
ship,  ii.    237. 

Sunday  schools — adaptability  to  all 
classes,  i.  516;  aims  of,  i.  517-8; 
as  means  of  establishing  indige- 
nous churches,  i.  143;  community 
vakies  of,  i.  516;  conception  of  a 
layman,  i.  109;  conventions,  i. 
471;  creation  of  interest  at  the 
home  base  through,  ii.  380-1 ;  cur- 
ricula, i.  157,  517;  educational 
deficiencies,  i.  516;  extent  of,  in 
Latin  America,  ii.  254;  evangeliz- 
ing agencies,  ii.  331-2;  evangeli- 
cal efficiency  of,  i.  518;  graded 
lessons  appearing,  i.  157;  increased 
efficiency  of  the  world's  organiza- 
tions, i.  560-1;  membership  of,  in 
Latin  America,  ii.  368;  mission- 
ary factor,  i.  143,  560-2;  needs 
of,  i.  516-7;  periodicals  for  the, 
ii.  44-5;  pivotal  importance  of, 
i.  486-8;  place  of,  ii.  253-4;  pos- 
sibilities of,  i.  518;  religious 
training  through,  i.  461-3;  stand- 
ards of,  i.  516;  training  of  leaders 
by  the,  i.  488,  560;  training  of 
leaders  for  the,  i.  466. 

Support  of  evangelical  missions — 
interdenominational  development, 
iii.  70;  extension  of  missionary 
work  increases,  ii.  421-2,  436,  437; 
measures  required  to  secure  ade- 
quate, ii.  401-422,  436-8,  440-1, 
445-6,  448;  unity,  essential  to 
secure  adequate,  ii.  436-7.  See 
Expenditures. 

Surinam.    See  Dvitch  Guiana. 

Survey — reasons  for  a  scientific,  i. 
230;  suggested  plan  for  an  ade- 
quate, i.  230;  maps  needed  in,  i. 
188;  necessary  measures  for 
furthering,  i.  195-6;  of  all  edu- 
cation as  an  aid  to  future  pro- 
gram of  evangelical  education,  iii. 
102.  See  also  Report  of  Com- 
mission I  on  Survey  and  Occu- 
pation, i.  39-235,  table  of  con- 
tents,   i.    41-4. 

Survey  and  Occupation,  Report  of 
Commission  I  on,  i.  39-235;  table 
of   contents,    i.    41-4. 


Task — big,  appeals  to  the  home  base, 
ii.  439;  impossible,  demands  unity, 


ii.  451,  iii.  132-3;  complexity  of 
the  missionary,  i.  303;  coopera- 
tive, factors  determining  the,  i. 
123-152;  delicacy  of  the,  iii.  92-3; 
of  the  church  in  the  field,  ii.  227, 
304.  See  also  Unfinished  task. 
Teachers: 

In     evangelical     schools — employ- 
ment of   Christian   or  non-evan- 
gelical,  i.   477,  497-8;   promotion 
of,     difficult,    i.     494;     volunteer 
service    of,    i.    485;    salaries,    i. 
439;     training    of    teachers     for 
government    schools,    i.    519-520, 
ii.    151;    tributes   to,    i.    469-470, 
471-2. 
In    state    schools — status    of    ele- 
mentary   teachers,    i.    408. 
In  Sunday- school  s — need  of 
trained,    i.    488;    training    of,    i. 
517- 
Temperance,     ii.     252-3,     308,     328-9, 

iii.    89.     See   also    Intemperance. 
Terry,    T.    Philip,    quoted,    i.    85. 
Text-books — production         of,         by 
Christian    agencies,    ii.    24-5;    mis- 
sion   study,    ii.    387,    390,    410. 
Theological    education,    evangelical: 
Aim  of,  i.   513,   566. 
Cooperation     in,     iii.     36-9,     82-90, 

99,    102,    112,    1 13-4,    153-4. 
Cooperation   needed   in,   i.    528. 
Correlation     with     other    types    of 

education,  i.    565. 
Curricula,     i.     455-8,     513-4;     reli- 
gious   pedagogy,    i.    488. 
Essential    to    evangelistic    success, 

i.    478-480. 
Importance   of,    i.    512. 
Practical    training,    i.     515. 
Responsibility   of   evangelical   mis- 
sions   for,   i.    507. 
Standards,   i.   512-3;   need  of  rais- 
ing, i.   577. 
LTnion  schools  of,  needed,  i.  515-6. 
Valuable    for   women,   i.    478-9. 
Weakest   spot   in   missions,   the,   i. 

574- 
Weakness   of,   i.    565-6. 
Theological  education,  Roman  Catho- 
lic,   i.    418-9. 
Theological     literature — bibliography 
of    Spanish,    ii.    63-4;    need   of,    ii. 
23-4;    periodical,    ii.    42-4. 
Theological    seminaries — number    of, 
i.    158;    need   of,    i.    158,    216,    iii. 
38;    union,    i.     166,    iii.    36-7,    38, 
39;     interdenominational     coopera- 
tion  possible   in,   iii.    36. 
Thcosophy,  i.  80.    See  also  Religion. 
Thomson,    Dr.    James,    i.    431-2,    ii. 

15-7- 
Tiradentes,   i.    63-4. 
'"Tourist   Guide   to   Latin   America," 

ii-   369,   396,  416. 
Tourists — enlightening    of,     ii.     416; 
opportunities     of,     to     study     mis- 
sions at  first  hand,  ii.   396-8.    See 
also  Foreigners  in  Latin  America. 


552 


INDEX 


Tracts,    ii.    31-6. 

Tract  societies,  ii.  31-2,  iii.   70. 

Training.  See  Missionaries,  prepa- 
ration of,  Latin-American  work- 
ers,   and   Teachers. 

Transportation,  with  respect  to 
accessibility,   i.    123-5. 

Tres  Arroyos,  inadequate  Roman 
Catholic  accommodations  in,  i. 
82. 

Trinidad,   i.    74,    160,    161. 

"Triumph  of  Christianity,  The," 
address   on,    iii.    387-405. 

Turk's   Island,   i.    160. 

U 

Unbelief — types  of,  i.  78-9;  is  of 
error,  rather  than  by  conviction, 
iii.  166;  among  educated  and 
student  classes,  i.  76-83,  212,  521; 
in  youth,  i.  550;  survey  of,  by 
countries,  i.  79-83.  See  also  Reli- 
gion and  Educated  classes. 
Unfinished  task — analyzed,  i.  153-9; 
by  areas,  i.  159-185,  214-224;  mag- 
nitude of,  i.  193-4;  unevangelized 
populations,  i.  84-104;  discus- 
sions concerning  the,  i.  210-227, 
233.  See  also  Opportunity  and 
Overlooked  areas  and  peoples. 
Union,    Christ's    strikingly    original 

solution   of,   ii.    451. 
Union    churches,    iii.     63-4,     79,    80, 

155- 
Union     evangeli(jral     university     for 

Brazil,  plans  for,   iii.   80-2. 
Union     of     church     periodicals,     iii. 

32,   80,    84,    89,    102. 
United  States  Bureau  of  Education, 

bulletin  of,  cited,   i.   379. 
Unity — Report  of  Commission   VIII 
on     Cooperation    and    Unity,    iii. 
1-160. 
Unity: 

Adjustments  on   the   field   for  the 

sake  of,   iii.    78. 
Aims   of,    i.    314,    iii.    19-20. 
Augmented  power   in,   ii.   449-450. 
Christ's    strikingly    original    solu- 
tion   of,    ii.    451. 
Comprehension,    not    compromise, 

unity  of,   ii.   450,   iii.    137-8. 
Eagerness  for,  should  be  tempered 

with_  judgment,    iii.    93. 
Essential — before        the        Roman 
Catholic  Church,  iii.   25,  29,  65, 
74-5;    in  establishing  indigenous 
churches,  i.   139;  to  win  respect, 
i.  494;   to  secure  adequate   sup- 
port of  missions,  ii.  436-7,  448; 
spirit  of  unity  essential  in  mis- 
sion schools,  i.  476. 
Factors  promotive  of,   iii.    145. 
Goal    of,    iii.    19. 
Growth   of,   effect   of  the,   on  the 

Congress,   i.   4. 
In       attempting      seemingly      im- 
possible tasks,   ii.   451. 


Intercession,  unity  through,  ii. 
450-1,   iii.    91-5. 

Latin  Americans  expect  and  de- 
mand, iii.   75. 

Phases  through  which  unity  must 
pass,    iii.    150-1. 

Promotion  of,  the  hardest  task 
Christ  gave,  ii.  451. 

Reflex  influence  of  missions  to- 
ward, iii.    132. 

Roman  Catholic  Church — u  n  i  t  y 
essential  before  the,  i.  313-4; 
lack  of  unity  ridiculed  by  the, 
iii.  25,  29,  6s,  74-s;  unity  of 
the,  formal  rather  than  spirit- 
ual, i.   313-4. 

Underlying  Protestantism,  i.  280; 
expressed  in  preamble  to  the 
constitution  of  the  Federal 
Council  of  Churches,  iii.  18, 
121. 

Underlying,  throughout  the 
world,    11.    450;    instance    of,    i. 

^348. 

Union  catechism,  iii.    30. 

Union  churches,  iii.   63-4,   79,   80, 
IS5- 
"Unity     of    all     Believers,     Christ's 

Vision    of    the,"    address    on,    iii. 

237-243. 
'Unity   and   Missions,"   referred   to, 

iii.    30. 
Universities    of    Latin    America: 

Evangelical : 

Catholicity  essential,   i.   475-6. 
Cooperation  in,  i.  478;  in  estab- 
lishing,  iii.    90,    102. 
Curricula,    i.    478. 
Culture,    i.    477. 
Degrees,    i.    477. 
Endowments   for,  i.   477-478. 
Equipment,    i.    477. 
Evangelistic   aim   of,   i.    477. 
Importance  of,  i.   475-8. 
Judgments    of    Commission    III 

concerning,  i.  475-8. 
Leavening  influence  of,  i.  478. 
Need  of,  i.   521-2,  578,  iii.   152; 
in    strategic    centers,  j.    476, 


S50,    568-9. 
ela 


Relation  to  governments,  i.  477. 
Should      appeal      to      educated 

classes,  i.  478. 
Union   evangelical  university  in 

Brazil,  plans  for,  iii.  80-2. 
Women   in,  i.   522. 
Roman    Catholic: 
i.   396,  419-421. 
Curricula — early,   i.   380;  chiefly 

professional,   i.   420. 
Only  two,   i.   419-420. 
Similar  to  European,  i.  380. 
State: 

Age,  i.   50,   380. 

Annual      expenditures      of,      i. 

568. 
Christian       surroundings       for, 

neededj    i.    459. 
Coeducation  in,  ii.   142-3. 


INDEX 


553 


Control   of,    by   the    state,    com- 
plete, i.  390. 
Different  from  Anglo-American, 

»•  382-392,  passim. 
Exert     little     character-building 

influence,  i.   391. 
Faculties — professional    men,     i. 

382-6,  387-8. 
Founded   by  the   Roman   Catho- 
lic Church,  i.  379-381;  rapidly 
secularized,    i.    381-2. 
Issue  no  catalogs,  i.   391. 
Need    of    vital    Christianity    in, 

i.    108. 
Organization      of,      meagre,      i. 

388-9. 
Physical  unity,  lack  of,  i.  386-7. 
Placing      Christian      leaders     at 
\         the,  i.    157,   529. 

Professions    open    only    through 

the,   i.    389-390. 
Recruiting     evangelical     leaders 

from   the,    ii.    280-2. 
Religious  object  in  founding,   i. 

380. 
Student  life  in,  i.   385;   lack  of 
organized,    i.    390-2. 
University,    Junior,   i.    385. 
University     of     La    Plata,     plea     for 
development     of    character     in,     i. 
108. 
University  of  San  Marcos,  i.  382-3 — 
unbelief    in,    i.    81;    intemperance 
in,   i.    119. 
University  of  Urugviay,   social  serv- 
ice group  in,  i.   360. 
Unoccupied    areas,    i.     84-104,     141, 
166,    181,     183;    claims    of    the,    i. 
84-104;    need   of   medical   missions 
in,    i.     142.     See    also    Unfinished 
task    and    Overlooked    areas    and 
peoples. 
Unsanitary    conditions.      See     Sani- 
tation. 
Urgency.     See    Opportunity. 
Uruguay: 

Area,   i.    58,    179. 
Bible   distribution,   ii.    16. 
Commerce,   i.    54. 

Conferences    and    conventions,    in- 
terdenominational,  iii.    46-7. 
Cooperation,    i.    179. 
Education— evangelical,      i.       436, 
458,   459,   ii.    148;    state,   i.    223, 
38s.    392,    400,    403,    405,    407, 
410,     ii.     142-3,     146;     religious 
{instruction     in     state,     i.     403 ; 
temperance  instruction  in   state, 
ii.   253;   elementary,   i.   400,   403, 
405,  407;  secondary,  i.  385,  412; 
higher,    i.    458,    ii.     142-3,     146; 
women,    ii.    142-3,    146;    percent- 
age  of  population    in   school,    i. 
112. 
Fertility,   i.    53. 
Foreigners  in,  i.    73. 
Government — stability    of,     i.     65; 
cooperation  of,  with  evangelical 
missions,   iii.    57-8. 


Illiteracy,    i.    399. 

Immigration,  i.  59;  as  field  for, 
i.    60-1 

Independence,  winning  of,  i.  64. 

Indians,  small  percentage  of,  i. 
222. 

Missionary  work,  i.  179-180,  ii. 
148,  254,  29s,  328,  iii.  46-7.  57- 
8;  number  of  societies  engaged 
in,  ii.  362,  iii.  73;  attitude 
toward,  i.  137.  Sec  also  Sta- 
tistics   and    Education    (above). 

Population,  _i.  61,  179,  iii.  73; 
analyzed,   i.    68. 

Products,    i.    54. 

Religious  liberty,  i.  403,  ii.   291. 

Religious  status  of,  i.  82,  179,  223. 

Roman  Catholic  Church — relation 
of,  to  the  state,  i.  403;  hold 
of,  on  women,  i.  223;  situation 
of  the,   i.   82. 

Sanitation,   i.    126. 

Social   legislation,   i.    65. 

Social  work  for  the  women  of,  iii. 
348-9. 

Sunday-school  membership,  ii.  362. 

Unfinished  task,  i.    179-180,  222. 

Waldensian  colonies  in,  i.  154-5, 
180. 

Woman's  Christian  Temperance 
Union   in,  ii.    169. 

Women,  ii.    168,  iii.   348-9. 


Valparaiso,   i.    75,    145. 

Venereal    diseases,    influence    of,    on 

infant  mortality,  ii.   133.    See  also 

Social    morality. 
Venezuela: 

Accessibility,   i.    103,    125. 

Area,    i.    58,    59,    185,    220. 

Ilible  distribution,  i.    185. 

Climate,    i.    220. 

Commerce,   i.   55,   56. 

Education — evangelical,  i.  432; 
Roman  Catholic,  i.  420,  421-2; 
state,  i.  392,  403,  405,  407;  reli- 
gious instruction  in  state,  i.  403; 
without  a  state  school-building, 
i.  185;  elementary,  i.  403,  405, 
407,  422;  higher,  i.  420,  422. 

Evangelical  church — witnessing 
power  of  the,  i.  152;  only  two 
buildings,  i.   158. 

Fertility,   i.    55. 

Government — cooperation  of,  in 
missions,   i.    103. 

Illiteracy,    i.    399. 

Immigration,    i.    60. 

Missionary  force,  i.  220;  number 
of  societies,  ii.   362,  iii.   73. 

Missionary  work,  i.  184-5,  220,  ii. 
202-3;  open  to,  i.  138;  why 
results  are  meagre,  ii.  202.  See 
also  Statistics  and  Education 
(above). 

Overlooked  areas  and  peoples,  i. 
184-5. 


554 


INDEX 


Population,  i.  58,  59,  184,  220, 
iii.   Ti. 

Ports  blockaded,  i.  67. 

Products,  i.   55. 

Race   ability  and   virility,   i.    220. 

Religious   liberty,    i.    403. 

Revolutions  in,  i.  65. 

Roman  Catholic  Church — status 
of,  i.  83,  104;  relation  of,  to 
the  state,  i.  403;  early  missions 
of  the,   i.   259. 

Sanitation,  i.    115,    127. 

Sunday-school  membership,  ii.  362. 

Unfinished   task,   i.    184-5,   220. 

Universities,    i.    420. 
Vernacular.    See  Language  and  Mis- 
sionaries,   preparation    of. 
Vice — among  the  Indians,  i.   93,  95, 

117;     industrial     education     as     a 

preventive    of,    i.    484-5.     See   also 

Social   morality. 
Villaran,   Professor,  quoted,  i.  430-1. 
Virgin     Mary — worship     of,     i.     352, 

556,   ii.    22;   secret   of  the   worship 

of,     i.     345;     as    point    of    contact 

in  the  evangelical  approach,  i.  345. 
Vision     must     be     imparted     to     the 

church  in  the  field,   ii.   235. 
Visiting   nurses,   ii.    184-5,    203,    206. 
Visitors    to    the    Panama    Congress, 

i.    21-2,    iii.    461-2. 
Visits     of     diplomats     and     church 

leaders   to   Latin   America,   i.    137, 

ii-   354- 
''Vital    and    Conquering    Power    of 

Christianity — How     Realized     and 

Maintained,     The,"     address     on, 

iii.    406-415. 
"Vitality  and   Conquering   Power  of 

Christianity — How     Realized     and 

Maintained,  The,"  address  on,  iii. 

416-428. 
Vital    statistics,    i.     114-6,    ii.     133-4, 

186,    207. 
Voltaire,    i.    302;    church    built    by, 

ii.   321. 

W 

Waldensians,  i.  154-5,  180;  as  source 
of    evangelical   workers,    iii.    147-8. 

Wars — few  international,  i.  64 ;  in- 
fluence of  women  toward  abolition 
of,  ii.  124-6.  See  also  European 
war. 

Washington — San  Martin  likened 
to,  i.   66. 

Water  power,  i.  54. 

Waterways,  i.  56. 

Watts,  Martha,  ii.   118-9. 

Wesley,  John,  i.   160,  281. 

West   Indies: 
Climate,   i.    126. 

Education — evangelical,      i.      454; 

Roman    Catholic,    i.    419,    422; 

state,    i.    415;     higher,    i.     419, 

454. 

Foreigners  in,  i.  72. 

Missionary    force — student    volun- 


teers among,  ii.  389;  number  of 
societies,   ii.    363. 
Missionary   work,   i.    159-161.     See 
Statistics     and      Education 
(above). 
Overlooked   areas    and    peoples,    i. 

160. 
Sec     also     Cuba,     Jamaica,     Porto 
Rico,  Bahama  Islands,  Trinidad, 
Turk's   Island,   Lesser  Antilles. 
West    Indies,    letter    from    the    Arch- 
bishop of  the,   iii.    190-1. 
White  slave  traffic,  i.   121.    See  also 

Social  morality. 
Will,  absence  of  word   for,  i.   148. 
Wilson,     President,    quoted,    i.     299, 

300. 
Winter,   Nevin  O.,   ii.    127. 
"Womanhood    in    the    Home,    Prob- 
lems  of    Latin-American,"    address 
on,    iii.    350-7. 
Woman's        Christian       Temperance 
Union,   i.    120,   ii.    165,    169,   328-9. 
"Women     in     the     Home,     The    Ap- 
proach    to     Latin-American,"     ad- 
dress on,  iii.   341-7. 
Women   in    Latin   America : 

Brighter    than    the    men,    ii.    129- 

139- 
Burdens  of,  ii.    133-4. 
Business,    ii.    129-133. 
Children,      influence      upon,      pre- 
dominant,   ii.    139,    176. 
Classes    of,    ii.    127-137;    gulf    be- 
tween  the,   ii.    131. 
Clubs,   ii.    165-9,    172-3)    207. 
Culture,    ii.    126,    127. 
Depressed   classes,    ii.    133-7,    203, 

212. 
Economic    independence,    ii.     129- 

133- 

Education,  ii.  138-160;  aims  of, 
ii.  140-1;  coeducation,  ii.  141-5; 
curricula,  ii.  156-7;  elementary, 
ii.  159;  emphasis  upon,  by  wom- 
en's mission  boards,  ii.  175-180; 
evangelical,  ii.  147-152;  for- 
eign influence  upon,  ii.  141; 
higher,  ii.  214-5;  few  women 
taking  higher,  ii.  158;  inade- 
quate provision  for,  ii.  145-7; 
industrial,  ii.  212;  Latin  Amer- 
ica developing  her  own  sys- 
tem for,  ii.  157-8;  leisure  class, 
ii.  128;  liceo,  appeals  to  upper 
classes,  ii.  158-9;  normal  school, 
ii.  159;  religious  problems  of, 
ii.  159-160;  Roman  Catholic,  ii. 
153-6;  secondary,  ii.  158-9; 
state,  ii.  152-3,  156-7;  statistics 
of,  ii.  147;  types  of,  ii.  140; 
types  appealing  to  women,  ii. 
158-9;  types  needed,  ii.  190.  See 
also  Contents,  ii.  105-6,  and 
Education. 

Evangelization    of,   ii.    215. 

Pond   of   charity,    ii.    207-8. 

Freedom,  share  in  the  struggle 
for,    ii.    122-4. 


INDEX 


555 


Harder  to  reach  than  men,  ii. 
206-7. 

Home  life,  ii.  127;  preparation 
for,   ii.    203. 

Home   visitation   of   the,    ii.    181-5. 

Idealism  of  the,  ii.  128;  develop- 
ment  of,   ii.    21 1-2. 

Illiteracy,    ii.    135. 

In  the  service  of  missionary  so- 
cieties, ii.  183-4;  number  of,  ii. 
115;  should  be  used  in  greater 
degree,  ii.  191;  training-schools 
for,   ii.    3^^. 

Indian,   ii.    136-7,   205. 

Industrial  revolution  affecting,  ii. 
130-133,    172,   201,    214. 

Industrial   work   for,   ii.    203. 

Influence  of,  ii.  122-137,  139-140, 
164-5- 

International  Woman's  Congress, 
ii.    169-170. 

Leisure  class,  ii.  127-g;  loss  of 
faith,  ii.  159-160;  instance  of 
reaching,  through  servants,  ii. 
205-6. 

Literature  concerning,  ii.  112,  122, 
138-9,     199. 

Literature  for,  ii.  185-7,  210-1, 
214;  magazine,  ii.  330;  should 
be   freely  used,   ii.    191. 

jMethods  of  reaching.  Sec  Mis- 
sionary methods. 

Middle   class,    ii.    132. 

Military   honors   accorded,    ii.    124. 

Xeeds  of  the,  ii.  215;  Indians,  ii. 
137;   leisure  class,  ii.    129,   158-q. 

Peace,   influence   toward,   ii.    124-6. 

Position   of,   ii.    122-137,    163-5. 

Professions,  women  in  the,  ii.  130- 
2,    163-5. 

Purity,  ii.   133,   134-5,   165-6,  201-2. 

Religious  situation,   ii.    159-160. 

Roman  Catholic  Church,  hold  of, 
upon,  i.  78,  222,  ii.  128-9,  164, 
167,   185-6,  201. 

Seclusion,   ii.    128,    135. 

Self-supporting    class    of,    ii.     129- 

Social  consciousness  among,  ii. 
161-174. 

Social   freedom,   ii.    135-6. 

.Social   service,   appeal   of,   ii.    203. 

Societies,    ii.    165-174,    213. 

Teachers  in  public  schools,  ii.   139. 

Traits  of,  ii.    126,    127-137,  pass'iin. 

Tributes    to   the,    ii.    129. 

University   graduates,    ii.    131. 

Woman  movement  among,  ii.  131, 
161-174,   203-4. 

Women    workers    needed    among, 
ii.   201,   205,   215. 
"Women    of    Brazil,    The,"    address 

on,    iii.    358-360. 
"Women    of   Uruguay,    Social    Work 

for  the,"   address   on,   iii.    348-9. 
Women   missionaries — enlistment   of, 

ii.    420-1;    early    pioneers,    ii.    115- 

121;    need    of    more,    ii.     189-191; 

indispensable      for     work     among 


women,  ii.  201,  205,  215;  quali- 
fications of,  ii.  189,  214;  training- 
schools  for,  ii.   333,  iii.  89. 

Women's  missionary  societies — be- 
ginnings of  the,  ii.  113-4;  co- 
operation needed,  ii.  190,  193; 
signal  instance  of,  ii.  210-1;  cor- 
relation with  other  boards  of  the 
same  communions,  ii.  208-210; 
Council  of  Women  for  Home  Mis- 
sions, ii.  388-9;  creation  of  in- 
terest in  Latin  America  by  the, 
ii.  398-400;  development  of, 
rapid,  ii.  114-5;  education,  special 
interest  in,  ii.  175-180;  interest  of, 
in  Latin  America,  ii.  381-2;  num- 
ber of,  working  in  Latin  Amer- 
ica, ii.  114-5;  pioneer  work  of, 
in  Latin  America,  ii.  115-121,  147; 
significance  of,  ii.  113-4;  work  of, 
in  Latin  America,  ii.  175-187. 
S'ee  also  Women's  work  and  Mis- 
sionary societies. 

Women's  Work,  Report  of  Com- 
mission V  on,  ii.  103-215;  table 
of   contents,   ii.    105-7. 

Workers,         Latin-American.  Sec 

Latin-American    workers. 

World  Missionary         Conference 

(1910).  See  Edinburgh  Confer- 
ence. 

World  movement  toward  coopera- 
tion   and   unity,    iii.    11-20. 

World's  Student  Christian  Federa- 
tion,  ii.    371,   iii.    61-2. 

^^'orld's  Sunday  School  Association, 
i.    143,   ii.    253-4,   367-8. 

\\  orld-wide  inclusivcness  of  the  mis- 
sionary imperative,   ii.   357-8. 


Xavier,   i.    259. 


Yellow   fever,  i.   51,   52. 

Young  people — ^literature  needed 
for,  i.  157;  mission  schools  as 
social  centers  for,  i.  471;  pre- 
paring for  scientific  and  com- 
mercial  professions,    i.    52. 

Young  people's  societies,  i.  293,  ii. 
235-6,  308,  329;  creation  of  in- 
terest in  Latin  America  at  the 
home  base,   ii.    380-1. 

Young  JNIen's  Christian  Association 
— cities  occupied  by  the,  i.  458; 
cooperation  with  governments,  iii. 
56,  57-60;  creation  of  interest  in 
Latin  America  by  the,  ii.  393-6; 
educated  classes  and  the,  i.  144, 
521-2,  iii.  99-100;  government  aid 
to,  ii.  295;  laymen's  institution, 
i.  109-110;  Montevideo  Confer- 
ence (1914),  i.  10-1,  ii.  57-8,  iii. 
34,  46-7;  needed  in  Colombia,  i. 
219;   night-schools   of  the,   i,   486; 


556 


INDEX 


physical  directors  of  the,  con- 
sulted, i.  117;  secretaries  of, 
teach  English  in  government 
schools  in  Mexico,  iii.  56;  spirit- 
ual significance  of,  i.  313;  stu- 
dent classes  and  the,  i.  521-2;  sug- 
gestion that  it  build  boarding- 
houses  near  government  schools, 
i-  552. 
Young  Women's  Christian  Associa- 
tion— educated  classes,  call  for, 
among   the,   i.    144;   extent   of   oc- 


cupation, i.  459;  needed  in  Peru, 
ii.  167;  report  of,  quoted,  ii.  130, 
170,  171-2;  spiritual  significance 
of  the,  i.  313;  student  classes, 
successful  Wfork  of,  among,  i.  360; 
work  of  the,  ii.   170-2,  201-2. 


Zacapa,  i.   73. 

Zeballos,    Estanislao,   i.    49. 

Zinzendorf,   i.   281. 


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